Adriaan C. Neele – författare

In Before Jonathan Edwards, Adriaan Neele seeks to balance the recent academic attention to the developments of intellectual history after Jonathan Edwards. Neele presents the first comprehensive study of Edwards''s use of Reformed orthodox and Protestant scholastic primary sources in the context of the challenges of orthodoxy in his day. Despite the breadth of Edwards scholarship, his use of primary sources has been little analyzed. Yet, as Neele proves, Edwards''s thinking on the importance of these primary sources has significant implications not only for the status of the New England theology of pre-Revolutionary America but also for our understanding of Edwards today. This volume locates Edwards''s ideas in the context of the theological and philosophical currents of his day, as well as in the pre-modern exchange of books and information during the colonial period. The pre-Revolutionary status of theology and philosophy in the wake of the Enlightenment had many of the same problems we see in our theological education today with respect to the use and appropriation of classical theology in a 21st-century context. Ideas about the necessity of classical primary sources of Christianity in sustaining our theological education are once again becoming important, and Edwards offers many relevant insights. Edwards was not unique in his deployment of these primary sources; many New England pastors, including Cotton Mather (1663-1728), preached and wrote about the necessity of orthodox theology. Edwards''s distinction came in his thinking about the issues set forth in these sources at a transitional moment in the history of Christian thought.

In Before Jonathan Edwards, Adriaan Neele seeks to balance the recent academic attention to the developments of intellectual history after Jonathan Edwards. Neele presents the first comprehensive study of Edwards's use of Reformed orthodox and Protestant scholastic primary sources in the context of the challenges of orthodoxy in his day. Despite the breadth of Edwards scholarship, his use of primary sources has been little analyzed. Yet, as Neele proves, Edwards's thinking on the importance of these primary sources has significant implications not only for the status of the New England theology of pre-Revolutionary America but also for our understanding of Edwards today. This volume locates Edwards's ideas in the context of the theological and philosophical currents of his day, as well as in the pre-modern exchange of books and information during the colonial period. The pre-Revolutionary status of theology and philosophy in the wake of the Enlightenment had many of the same problems we see in our theological education today with respect to the use and appropriation of classical theology in a 21st-century context. Ideas about the necessity of classical primary sources of Christianity in sustaining our theological education are once again becoming important, and Edwards offers many relevant insights. Edwards was not unique in his deployment of these primary sources; many New England pastors, including Cotton Mather (166301728), preached and wrote about the necessity of orthodox theology. Edwards's distinction came in his thinking about the issues set forth in these sources at a transitional moment in the history of Christian thought.

In Before Jonathan Edwards, Adriaan Neele seeks to balance the recent academic attention to the developments of intellectual history after Jonathan Edwards. Neele presents the first comprehensive study of Edwards''s use of Reformed orthodox and Protestant scholastic primary sources in the context of the challenges of orthodoxy in his day. Despite the breadth of Edwards scholarship, his use of primary sources has been little analyzed. Yet, as Neele proves, Edwards''s thinking on the importance of these primary sources has significant implications not only for the status of the New England theology of pre-Revolutionary America but also for our understanding of Edwards today. This volume locates Edwards''s ideas in the context of the theological and philosophical currents of his day, as well as in the pre-modern exchange of books and information during the colonial period. The pre-Revolutionary status of theology and philosophy in the wake of the Enlightenment had many of the same problems we see in our theological education today with respect to the use and appropriation of classical theology in a 21st-century context. Ideas about the necessity of classical primary sources of Christianity in sustaining our theological education are once again becoming important, and Edwards offers many relevant insights. Edwards was not unique in his deployment of these primary sources; many New England pastors, including Cotton Mather (1663-1728), preached and wrote about the necessity of orthodox theology. Edwards''s distinction came in his thinking about the issues set forth in these sources at a transitional moment in the history of Christian thought.

This volume contains previously unpublished sermons by Jonathan Edwards on St Paul's Epistle to the Galatians. Edwards preached these sermons during his Northampton pastorate, and repreached some of them between 1728 and 1751. The importance of the Epistle to the Galatians has been recognized throughout the Christian practice of preaching. As such, these sermons have significance for its place in the Protestant tradition since the Reformation, but they also highlight Edwards's thought on the nature of faith and works, flesh and spirit, and Christ and the Holy Spirit. To assist the reader, preceding the sermons are two introductions that describe Edwards's preaching style and method, and provide an historical context for the sermons themselves.

This first volume of Sermons by Jonathan Edwards on the Matthean Parables contains a previously unpublished series by Edwards on Jesus'' Parable of the Wise and Foolish Virgins, as found in Matthew 25. Edwards preached these sermons in 1737-38, in the lull between the Connecticut Valley Revival of 1734-35 and the Great Awakening, which started in Massachusetts in late 1740. Not only does this series have significance for its place in the Protestant evangelical awakening of the eighteenth century, but it is also an important index of Edwards'' developing thought on the nature of sainthood and related topics of theoretical and practical Christianity, particularly in the context of widespread spiritual renewal. To assist the reader, preceding the series are two introductions that describe Edwards'' preaching style and method and provide an historical context for the series itself. Prepared from the original manuscripts by the staff of the Jonathan Edwards Center at Yale University, this series represents a significant addition to the available Edwards corpus that will be of interest to scholars, religious leaders, and general readers.

This second volume of Sermons by Jonathan Edwards on the Matthean Parables contains a previously unpublished series of six sermons by Edwards on Jesus'' parable of the Sower and the Seed, as found in Matthew 13:3-7. Edwards preached these sermons in 1740 immediately following the visit of George Whitefield to Edwards'' church in Northampton, Massachusetts, in October of that year. Not only does this series have a historical significance for its place in the Great Awakening, but it contains important pronouncements on the preacher''s craft and the hearer''s responsibilities. These sermons have been placed in the context of Edwards'' preaching style and method, and framed by historical considerations. Prepared from the original manuscripts by the staff of the Jonathan Edwards Center at Yale University, this series represents a significant addition to the available Edwards corpus that will be of interest to scholars, religious leaders, and general readers.

This third volume of Sermons by Jonathan Edwards on the Matthean Parables contains a previously unpublished series of sermons by Edwards on Jesus'' Parable of the Net, as found in Matthew 13. Edwards preached these sermons in 1746, after the major phase of the Great Awakening had passed in New England and during the very months he was completing and publishing A Treatise Concerning Religious Affections, his masterful statement on the true and false signs of true grace. Therefore, this series is significant for its place in Edwards'' rich and evolving view of the nature of religious experience. To assist the reader, preceding the series are two introductions that describe Edwards'' preaching style and method, and provide an historical context. Prepared from the original manuscripts by the staff of the Jonathan Edwards Center at Yale University, this series represents a significant addition to the available Edwards corpus that will be of interest to scholars, religious leaders, and general readers.

Petrus van Mastricht (1630–1706): Text, Context, and Interpretation »is not just a statement of the state of the art on Mastricht studies. It also points the way forward for further exploration of Mastricht''s thought and the history of Reformed Orthodoxy in general« from the Preface by Carl R. Trueman.This volume presents collected essays from scholars around the world on various aspects of Petrus van Mastricht (1630-1706) theology, philosophy, and reception in the context of the challenges of orthodoxy in his day. This book, then, locates Mastricht''s ideas in the context of the theological and philosophical currents of his day. The pre-Revolutionary status of theology and philosophy in the wake of the Enlightenment had many of the same problems we see in theology today as relating to the use and appropriation of classical theology in a 21st-century context. Ideas about the necessity of classical primary sources of Christianity in sustaining Reformed theology are once again becoming important, and Mastricht has many insights in this area. The last thirty years have witnessed a remarkable revolution in the study of Reformed Orthodoxy, that broad movement of theological consolidation which took place in the two centuries between the early breakthroughs of the Reformation and the reorganization of intellectual disciplines within the university world heralded by the arrival of the various intellectual and cultural developments known collectively as the Enlightenment. The old models which tended to prioritize one or two figures in the Reformation. In place of this older scholarship, we now have a growing number of studies which seek to place Reformed thinkers of the period in a much wider context. One of the results of this is that serious scholarly attention is now being directed at figures who were previously neglected, such as Petrus van Mastricht, a German-Dutch theologian, who has emerged as significant voices in shaping the Christianity of his day. He was the author of a major system of divinity. This work is in the process of being translated into English (two volumes are available at the time of writing). Mastricht is also the subject of a growing body of literature in English, of which this volume is a fine example. The essays contained in book work represent precisely the range of scholarly interests that the new approach to Reformed Orthodoxy has come to embody. Dealing specifically with the areas of theology, philosophy, and reception, this book points toward three critical areas of study.