The Hermeneutics of Jonathan Edwards

8/9/2019 The Hermeneutics of Jonathan Edwards

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he Hermeneutics of Jonathan Edwards

Samuel . Logan, Jr.

I. Introduction to the Hermeneutical Problem

Within the scope of one twele!month period, at the er" heart of the last

centur", #merica was presented, in artistic form, with two archet"pal

e$amples of the hermeneutical problem. These e$pressions perfectl" summari%ed

the intellectual concerns of that period of histor" which &. '. (atthiessen

has called the )#merican *enaissance.) The" also demonstrate the fabric of

the #merican consciousness for the preceding two hundred "ears and the" point

toward its gradual disintegration during the following centur".

The first e$ample constitutes the artistic statement of purpose in +athaniel

Hawthornes classic noel, THE S-#*LET LETTE*. In the preface to that noel,

entitled )The -ustom House,) Hawthorne describes the source of his concern in

the noel. #s he tells it, he had been sering as -ustoms Inspector in Salem

when one da", bored with the mindless routine of the place, he went poing

around in the dust" attic of the custom house. There he found man"

treasures!!but let him describe his most fascinating discoer"/

The ob0ect that most drew m" attention, 1was a certain affair of fine red

cloth, much worn and faded. There were traces about it of gold embroider",

which, howeer, was greatl" fra"ed and defaced2 so that none, or er" little,of the glitter was left1. This rag of scarlet cloth, 1on careful

e$amination, assumed the shape of a letter. It was the capital letter #. 1

how it was to be worn, or what ran, honor, and dignit", in b"!past times,

were signified b" it, was a riddle which1I saw little hope of soling. #nd

"et it strangel" interested me. (" e"es fastened themseles upon the old

scarlet letter, and would not be turned aside. -ertainl", there was some deep

meaning in it, most worth" of interpretation, and which, as it were, streamed

forth from the m"stic s"mbol, subtl" communicating itself to m"

sensibilities, but eading the anal"sis of m" mind.) 3

Indeed it did interest him4 #nd the meaning of the scarlet letter has

interested thousands, perhaps millions of #mericans!!and others!!eer since.

5ut what is important here is first, Hawthornes assumption about the nature

of realit" and second, his response to realit" gien his assumption. That

little rag of scarlet cloth was not an autonomous, isolated datum of

e$perience. It was meaningful!!full of meaning!!and, as Hawthorne tells the

tale, he new this immediatel". The scarlet letter pointed be"ond itself to a

greater realit" of which it was an integral part. #nd Hawthorne wrote a noelin response to this fact. THE S-#*LET LETTE* is essentiall", then, a

hermeneutical wor, one in which interpretie methodolog" is both form and

theme.

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Within one "ear of the publication of THE S-#*LET LETTE*, Hawthornes

neighbor in Pittsfield, (assachusetts, Herman (elille, had published a noel

dedicated to Hawthorne, a noel which ma" well be the best eer produced b"

an #merican author. -aptain #habs is the 6uesting mind which precipitates so

much of the action in ('57!8I-9, and #habs reading of realit" e$plains the

precise goal of the ship and sailors on board the Pe6uod . #fter announcing

that the white whale is their target, #hab is aghast at the uncomprehending

opposition of his first mate who cannot understand wh" the" should chase one

whale an" more than another. #fter all, Starbuc argues, all that matters is

how much whale oil is brought in to be sold on the +antucet maret.

)+antucet maret4 Hoot4) cries #hab. )Har "e "et again,!!the little lower

la"er. #ll isible ob0ects, man, are but as pasteboard mass. 5ut in each

eent!!in the liing act, the undoubted deed!!there, some unnown but still

reasoning thing puts forth the moldings of its features from behind the

unreasoning mas.):

In each eent, #hab claims, in each eent in all human e$perience there lurs

some meaning, some significance which the 6uestioning mind must discoer.

That, (elille seems to be suggesting, is indeed the goal of human

e$perience. To refuse the o"age, to ignore the luring meaning is to

s6uander those attributes which constitute mans uni6ue potential. #nd again,

the nature of realit"!!what we might call ontolog" !!proides the

philosophical basis for #habs and (elilles 6uest. (elille describes an

eent later in ('57!8I-9 which establishes his hermeneutical ontolog"!!#hab

had nailed a doubloon to the mast and had promised it to the first sailor who

spotted the white whale. )5ut one morning, turning to pass the doubloon, #habseemed to be newl" attracted b" the strange figures and inscriptions stamped

on it, as though now for the first time beginning to interpret for himself in

some monomaniac wa" whateer significance might lur in them. #nd some

certain significance lurs in all things, else all things are little worth,

and the round world itself but an empt" cipher, e$cept to sell b" the

cartload, to fill up some morass in the (il" Wa") ;(elille, (ob" 8ic. , p.


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Such an ontolog" has clear epistemological implications. 5ecause eents

ontologicall" contain meaning ;perhaps it would be more accurate to sa" that

eents are meaning!!cf . Psalm 3B/3, :=, the proper response to those eents

is epistemological. Eents, things, e$periences become a ind of language

through which the will of our soereign Aod is e$pressed!!these eents,

things, and e$periences should thus be handled hermeneuticall", unless we are

to concede that Aods will is insignificant. 5ut it is onl" the -alinistic

world iew, with its focus on Aods absolute soereignt", which offers this

epistemological opportunit", which maes this hermeneutical demand.

5oth Hawthorne and (elille felt the demand!!(elille felt it because of his

8utch -alinistic bacground and Hawthorne felt it because of his +ew England

Puritan ancestr". 5ut feeling it and handling it are two different

actiities!!if realit" is meaningful, then precisel" what do I do to deal

with that meaning appropriatel".

#s a -alinistic +ew Englander, Jonathan Edwards helped to la" that bit ofscarlet cloth before Hawthorne. #s one of the greatest and most influential

thiners #merica has produced, Edwards helped to perpetuate the intellectual

unierse within which a great white whale could e$ist and could threaten

(elille.

Edwards thought is both representatie and pioneering!!representatie of the

-alinistic world iew with its hermeneutical implications and pioneering in

its detailed, innoatie handling of those implications. Two of the greatest

wors of literar" art produced b" #mericans focus e$plicitl" on the

hermeneutical problem. Jonathan Edwards, one hundred "ears earlier, suggesteda wa" of handling that problem, wheneer it appears, which ma" proide

significant guidance for hermeneutics in the late twentieth centur". #nd

Edwards distinctie contribution to hermeneutics must be iewed against the

bacground of earlier Puritan hermeneutical practice.

II. Puritan Hermeneutics

E$amples of the Puritan hermeneutical mind at wor are eas" to proide. John

Winthrop, the brilliant goernor of (assachusetts 5a", wrote the following in

his 0ournal on #ugust 3C, 3DF/

The s"nod met at -ambridge b" ad0ournment from the ;= GJune last. (r. #llen

of 8edham preached out of #cts 3C, a er" godl", learned, and particular

handling of near all the doctrines and applications concerning that sub0ect

with a clear discoer" and refutation of such errors, ob0ections, and

scruples as had been raised about it b" some "oung heads in the countr". It

fell out, about the midst of his sermon, there came a snae into the seat,

where man" of the elders sate behind the preacher. It came in at the door

where people stood thic upon the stairs. 8iers of the elders shifted fromit, but (r. Thomson, one of the elders of 5raintree, ;a man of much faith,=

trode upon the head of it, and so held it with his foot and staff with a

small pair of grains, until it was illed. This being so remarable, and


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nothing falling out but b" diine proidence, it is out of doubt, the Lord

discoered somewhat of his mind in it. The serpent is the deil2 the s"nod,

the representatie of the churches of -hrist in +ew England. The deil had

formerl" and latel" attempted their dissolution2 but their faith in the seed

of the woman oercame him and crushed his head.<

That snae was thus Winthrops (ob" 8ic or his scarlet letter!!with one

crucial distinction. The snaes meaning did not eade the anal"sis ofWinthrops mind as the bit of scarlet cloth eaded Hawthornes. &or Winthrop,

in a word, there were hermeneutics but no hermeneutical problem. Since

nothing does fall out but b" diine proidence, the snae was meaningful, and

Winthrop apparentl" discoered that meaning easil" and surel".

5ut how> What methodolog" leads to such swift and certain interpretie

0udgments>

Perr" (iller, whose writings on the Puritans must still be the starting pointfor an" serious student of +ew England -alinism, suggests that the answer to

this 6uestion might be found in the logical s"stem of the &rench theologian

Petrus *amus. *amus claimed that his logic actuall" corresponded to the e$act

wa" that things were both in the present temporal world and in the non!

temporal eternal world. To grasp the idea was to grasp the thing. Thus, as

(iller summari%es/

The argument was the thing, or the name of the thing, or the mental

conception of the thing, all at once. The charm of the s"stem in Puritan e"es

was that it annihilated the distance from the ob0ect to the brain, or madepossible an epistemological leap across the gap in the twinling of an e"e,

with an assurance of footing be"ond the possibilit" of a metaph"sical slip.

The deelopment of *amist logic into specificall" theological terms came to

be nown as )technologia.) Aod had planted certain seminal principles in the

mind of eer" indiidual, and as the indiidual e$perienced the world around

him, these principles were nourished and grew. These principles, such as

color, were e$act duplications of elements within the material world and

within the mind of Aod. 5oth the seminal principles and the empirical

e$periences were thus described as direct paths of access into the nature of

Aod Himself. This ma" be e$plained in terms of the method b" which Aod

created the world. The act of creation was a two!fold process/ Aod first

formed in His mind certain specific ideas ;again, such as color= which He

then ob0ectified b" creating material realit". To grasp the ob0ects, to name

them, is to grasp a direct emanation from the mind of Aod. The point is that

to grasp the meaning of words is considered e6uialent to grasping the er"

mind of Aod. #ll of nature is seen as a cop" of ideas in the mind of Aod, and

language is a photographic cop" of that cop". To use language is, therefore,

to construct a realit" which perfectl" mirrors the er" mind of Aod.C

The implications of such an understanding of language and realit" are

enormous. In the first place, language is natural!!that is, the relationship

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plain st"le was to summari%e, in logical and propositional form, the doctrine

presented in the specific te$t.

That the )Plain St"le,) as (iller describes it, was the predominant form in

+ew England preaching is clear from a stud" of primar" source materials. In a

sermon entitled )Swines and Aoats) ;first published in 3DC=, John -otton

proides an e$cellent e$ample of the t"pe of linguistic usage that (iller has

been anal"%ing. He begins the sermon in t"pical *amist manner b" diiding allmen into two categories/ *ighteous and Wiced2 all wiced men into two

classes/ +otoriousl" Wiced and H"pocrites2 and all h"pocrites into two

sorts/ Swine and Aoats. The remainder of the sermon consists of a )meticulous

logical and rigorousl" organi%ed) inestigation of the precise

characteristics of these t"pes with minute, Scriptural bacing for each

statement.F

# second e$ample of the plain st"le is proided b" Increase (athers sermon

)# 8iscourse -oncerning the ?ncertaint" of the Time of (en.) 8eliered atHarard -ollege in 3DBF, this sermon dealt with the tragic deaths of two

undergraduates 0ust a few da"s earlier, and (ather had ample opportunit" to

arouse emotions and thereb" to modif" *amist hermeneutical methodolog".

Instead (ather begins his sermon as he would a philosoph" lecture/

The 8octrine at present before us, is, That for the most part the (iserable

-hildren of (en, now not their time. There are three things for us here

briefl" to En6uire into. ;3= What Times the" are which (en now not> ;:= How

it does appear that the" are Ignorant thereof. ;


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than it had been earlier2 he is not sa"ing that after 3 logic and doctrine

disappeared altogether. With this in mind, we ma" proceed to e$amine those

aspects of Edwardsean homiletical practice and hermeneutical theor" which

distinguished him from the earlier Puritans.

Edwards was one of the leading preachers and theologians of the Areat

#waening!!as such, he participated in!!een led!!the homiletical reolution

which Heimert describes. The Plain St"le was abandoned in faor of therhetoric of sensation, and in sermon after sermon, Edwards displa"s the new

pulpit orator".

His most famous sermon is )Sinners in the Hands of an #ngr" Aod,) and there

is no reason wh" we should not begin a stud" of the rhetoric of sensation

there. In terms of sub0ect matter, the sermon ma" not be )t"pical Edwards)!!

but then few preachers e$pound the intimate horrors of hell so often that

such a sermon would be t"pical. In terms of st"le, which is our primar"

concern, )Sinners in the Hands of an #ngr" Aod) is t"picall" Edwardsean.Listen as Edwards warns the sinner of the dangers he is courting/

?nconerted men wal oer the pit of hell on a rotten coering, and there are

innumerable places in this coering so wea that the" will not bear their

weight, and these places are not seen1. This that "ou hae heard is the case

of eer" one of "ou that are out of -hrist. !!That world of miser", that lae

of burning brimstone, is e$tended abroad under "ou. There is the dreadful pit

of the glowing flames of the wrath of Aod2 there is hells wide gaping mouth

open2 and "ou hae nothing to stand upon, nor an" thing to tae hold of2

there is nothing between "ou and hell but the air2 it is onl" the power andmere pleasure of Aod that holds "ou up1.

K K K K K

7our wicedness maes "ou as it were hea" as lead, and to tend downwards

with great weight and pressure towards hell2 and if Aod should let "ou go,

"ou would immediatel" sin and swiftl" descend and plunge into the bottomless

gulf, and "our health" constitution, and "our own care and prudence, and bestcontriance, and all "our righteousness, would hae no more influence to

uphold "ou and eep "ou out of hell, than a spiders web would hae to stop a

fallen roc.33

Listen to the language!!what a difference from the Plain St"le4 Surel" this

is the rhetoric of sensation.

Such remains Edwards rhetoric een when his sub0ect changes. The following

selection is from a funeral sermon!!compare this sermon to the one preached

b" Increase (ather on the occasion of the drowning accident in 3DBF.

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We cannot continue alwa"s in these earthl" tabernacles. The" are er" frail,

and will soon deca" and fall2 and are continuall" liable to be oerthrown b"

innumerable means. 'ur souls must soon leae them, and go into the eternal

world. ', how infinitel" great will be the priilege and happiness of those,

who, at that time shall go to be with -hrist in his glor", in the manner that

has been represented4 The priilege of the twele disciples was great, in

being so constantl" with -hrist as his famil", in his state of humiliation1.

5ut is not that priilege infinitel" greater which has now been spoen of/

the priilege of being with -hrist in heaen, where he sits on the throne, as

the 9ing of angels, and the Aod of the unierse2 shining forth as the Sun of

that world of glor"2 there to dwell in the full, constant, and eerlasting

iew of his beaut" and brightness2!!there most freel" and intimatel" to

conerse with him, and full" to en0o" his loe, as his friends and brethren2

there to share with him in the infinite pleasure and 0o" which he has in the

en0o"ment of his &ather!!there to sit with him on his throne, to reign with

him in the possession of all things1and to 0oin with him in 0o"ful songs of

praise to his &ather and our &ather, to his Aod and our Aod foreer and eer43:

Surel" Edwards is, as Heimert claimed, seeing to mae the biblical doctrines

of hell and heaen affecting and compelling.

5ut wh"> What la" behind this homiletical shift> &irst it must be noted that

Edwards was woring with the same world iew that caused Winthrop to find

meaning in a serpent and (elille to see meaning in a whale. 'ne of the

clearest and most definitie e$pressions of Edwards -alinistic ontolog" is

found in his stud" of the &reedom of the Will, first published in 3C. ThereEdwards argues with rigorous precision that )nothing eer comes to pass

without a cause. What is self!e$istent,) he continues, )must be from

eternit"1but as to all things that begin to be, the" are not self!e$istent,

and therefore must hae some foundation of their e$istence without

themseles.)3


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There is gien to those that are regenerated, a new supernatural sense, that

is, as it were, a certain diine spiritual taste, which is in its whole

nature dierse from an" former inds of sensation of the mind, as tasting is

dierse from an" of the other fie senses, and that something is perceied b"

a true saint in the e$ercise of this new sense of mind, in spiritual and

diine things, as entirel" different from an"thing that is perceied in them

b" natural men, as the sweet taste of hone" is dierse from the ideas men get

of hone" b" looing on it or feeling of it1.

Hol" affections are not heat without light2 but eermore arise from some

information of the understanding, some spiritual instruction that the mind

receies, some light or actual nowledge1. +ow there are man" affections

which dont arise from an" light in the understanding. #nd when it is thus,

it is a sure eidence that these affections are not spiritual, let them be

eer so high.3D

Edwards is no m"stic, despite claims to the contrar". He is no *amist either,for he beliees that the hermeneutical tas inoles much more than mental

flights into the mind of Aod. The meaning of an" eent or of an" passage of

Scripture is both its ob0ectie content and its significance for the personal

life of the interpreter. -onse6uentl", hermeneutics must be both actie and

passie in its relation to an" te$t. That is what Edwards belieed, and that

is how he preached.

#nd he preached that wa" not because of John Loce. -onrad -herr", in The

Theolog" of Jonathan Edwards , perceptiel" and correctl" argues that Edwards

notion of )a hol" taste) is much more biblical than Locean, as Perr" (illerhas claimed.

-herr" pinpoints the essential 6uestion as haing to do with the origin of

the new simple idea of diine truth.

'ne wa" of getting at Edwards understanding of the possibilit" of faith is

to as/ What is the source of that idea> #nd what enables the human powers to

entertain that idea> Edwards assigns the internal possibilit" of faith to Aod

operatie as Spirit.3

The Hol" Spirit is the necessar" and sufficient hermeneutical principle for

both the anal"tic and the e$istential elements of true -hristian nowledge.

-herr"s continuing thesis is that Edwards theological position, no matter

against what indiidual or s"stem of ideas he was reacting, was one in which

both elements of nowledge were considered essential and in which the Hol"

Spirit was that entit" which made affecting nowledge possible. Edwards

pulpit st"le was a )rhetoric of sensation) because be conceied of language

as artificial. This means that seeing the truth re6uires much more than

logical linguistic formulations2 it re6uires as well being gripped b" thater" truth which is to be seen, and, if an"thing, )Sinners in the Hands of an

#ngr" Aod) gripped Edwards congregation. Edwards theolog" is a Spirit!

oriented theolog" because onl" the Hol" Spirit could interpret )artificial)

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words and onl" the Spirit could appl" those words to human lies in such a

wa" that those lies receied a )new wa" of seeing.) His was certainl" a

hermeneutic of the Spirit.

So, b" his homiletical practice, Edwards offers to us a definition of

hermeneutics which drasticall" e$pands the earlier Puritan ision. Eents and

words do )open to) meaning, but that opening is a wholistic process.

Hermeneutics b" definition inoles not 0ust the discoer" of ob0ectietruth, as important, as critical as that is. Hermeneutics also inoles the

molding of the interpreting self b" the truth which is discoered. (elille

new this!!he new that the 6ualit" of his own e$istence epended upon what he

discoered the whale to mean. (elille new this at least partl" because

Edwards said it.

5ut in sa"ing it, was Edwards stepping out of the mainstream of historic

*eformed orthodo$"> #bsolutel" not4 -areful anal"sis of William #mes (arrow

of Sacred Theolog" or of John -alins Institutes ;especiall" chapters twoand ten of boo one= demonstrates this clearl". These are -alins words,

What help is it, to now a Aod with whom we hae nothing to do> *ather, our

nowledge should sere first to teach us fear and reerence2 secondl", with

it as our guide and teacher, we should learn to see eer" good from him,

and, haing receied it, to credit it to his account1.

K K K K K

Here let us obsere that his eternit" and his self!e$istence are announced b"

his wonderful name1. Thereupon his powers are mentioned, b" which he is

shown to us not as he is in himself, but as he is toward us/ so that this

recognition of him consists more in liing e$perience than in ain and high!

flown speculation.3F

Surel", then, Perr" (iller was correct when he called Jonathan Edwards an

)authentic and consistent -alinist.)3B

5ut Edwards importance is not merel" historical. His implicit redefinition

of hermeneutics is particularl" releant to the modern situation. Since

(elille chased his whale ;unsuccessfull", I beliee=, a eritable plethora

of hermeneutical schemes hae been proposed, almost all of which ma" be

subsumed under the basic epistemological dichotom" suggested b Henri 5ergson

in his Introduction to (etaph"sics . There 5ergson identifies two fundamental

wa"s of understanding the act of nowledge and, b" e$tension, the nature of

hermeneutics. 'ne he calls anal"sis!!a rigorousl" scientific approach with an

emphasis upon ob0ectiit" and precision. The other is intuition!!an intensel"

sub0ectie approach which emphasi%es interpersonal inolement with that

which is being nown or interpreted. Probabl" 5ergsons dichotom" is another

ersion of the classicism! romanticism battles!!surel" it captures the spirit

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of practicall" eer" hermeneutical methodolog" proposed in the twentieth

centur". 'n the intuition side might be placed the e$istentialists and

phenomenologists, the Aerman practitioners of the +ew Hermeneutic. 'f all the

olumes published supporting this perspectie, none is more cogent than

*ichard Palmers boo entitled simpl" Hermeneutics . 'ne statement from

Palmers boo established his phenomenological identit"/

It is not the interpreter who grasps the meaning of the te$t2 the meaning ofthe te$t sei%es him1. This is a hermeneutical phenomenon which is largel"

ignored b" a technological approach to literature1) :

5ut it is precisel" a technological, scientific approach which is preferred

in 5ergsons anal"tic tradition!!the logical positiists, the formalists,

and, most recentl", the structuralists. *obert Scholes speas elo6uentl" for

this latter group when he sa"s, )Structuralism1ma" claim a priileged place

in literar" stud" because it sees1to establish for literar" studies a basis

that is as scientific as possible.)

:3

There we hae it/ hermeneutics and the homiletical practice to which it leads

is either a life!engaging phenomenological process or a rigorousl" precise,

scientific process. E. 8. Hirsch, whose boo entitled @alidit" in

Interpretation identifies him as an anal"tic hermeneutician, een proides us

with a set of terms to identif" hermeneutical emphases. 'ne ma" focus on

meaning ;as the anal"sts do= or one ma" focus on significance ;as the

intuitionists do=.::

5ut must we choose )either!!or)> Edwards said )no) oer two hundred "earsago, and we would do well to listen to him. )True religion,) maintained

Edwards in apparent agreement with phenomenologists, )in great part, consists

in hol" affections.):


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te$ts to our congregations and our students!!the st"le itself must reflect

our wholistic definition of the hermeneutical process. If *eformed

hermeneutics has been out of balance in recent "ears, it is because

the d"namic , phenomenologicalelement, the affecting element to use Edwardsean

language, has been lacing. We must restore the balance, such balance as

emerged in a recent statement of *. -. Sproul, who e$claimed in true

phenomenological fashion, )We do not criti6ue the Scriptures2 the Scriptures

criti6ue us.):C

Jonathan Edwards did not proide us with a formal hermeneutical methodolog",

but he did, b" his scholarship and b" his e$ample, demonstrate the scope

which that methodolog" must encompass. #nd he challenged us to remember that

hermeneutics determines homiletics.

&or us there are hermeneutical problems, but these problems e$ist onl"

because there are also homiletical opportunities. With Edwardsean

light and heat, let us tacle these problems to the glor" of Aod.

&ootnotes/

1 Nathaniel Hawthorne, The Scarlet Letter (New York: Holt, Rinehart, and Winston, 1947), ! "9#$%" Her&an 'elille, 'o*#+ick (oston: Ho-.hton 'i//lin, 190), ! 1$9!$ 2ohn Winthro, 3 'odell o/ 5hristian 5harit*,3 in The 6-ritans, ed! * 6err* 'iller and Tho&as 2ohnson (" ols

New York: Harer and Row, 19$), 8, 14"#14$!

4 6err* 'iller, The New n.land 'ind: The Seenteenth 5ent-r* (oston: eacon 6ress, 191), ! 149!0 8id!, ! 109#1"! la Winslow, 'eetin.ho-se Hill, 1$%#17;$ (New York: W! W! Norton < 5o&an*, 197"), ! 91!

7 2ohn 5otton, 3Swine and =oats,3 in The 6-ritans, 8, $14!; 8id!, ! $14#$10!9 8ncrease 'ather, 3 +isco-rse 5oncernin. the >ncertaint* o/ the Ti&es o/ 'en,3 in The 6-ritans, 8, $4%!1% lan Hei&ert, Reli.ion and the &erican 'ind (5a&rid.e: Harard >niersit* 6ress, 19), ! ""0!

11 2onathan dwards, 3Sinners in the Hand?s o/ n n.r* =od,3 in 2onathan dwards: Reresentatie Selections, ed!

* 5larence H! @a-st and Tho&as H! 2ohnson (New York: Hill and Whan., 19$0), ! 109, 1"!

1" 2onathan dwards, 3@-neral Ser&on @or +aid rainerd,3 in 2onathan dwards: Reresentatie Selections, !

17$#174!

1$ 2onathan dwards, @reedo& o/ the Will, ed! * 6a-l Ra&se* (New Haen: Yale >niersit* 6ress, 1907), ! 1;1!

14 Howeer, scholarl* research is A-st e.innin. to roe the so-rces o/ Locke?s own tho-.ht! ne si.ni/icant

ossiilit* is that Locke, while he was at B/ord, ca&e -nder the in/l-ence o/ the 6-ritan diine 2ohn wen, whose

works dwards knew! 6ossil*, there/ore, the Lockean in/l-ence on dwards was 5alinistic and ilical in its -lti&ate

ori.ins!

10 6err* 'iller, 3The Rhetoric o/ Sensation3 in rrand into the Wilderness, ed! * 6err* 'iller (New York: Harer and

Row, 190), ! 171#170! See also 6err* 'iller, 2onathan dwards (New York: +ell, 1949), ! 0$#00!1 2onathan dwards, Reli.io-s //ections, edited * 2ohn ! S&ith (New Haen: Yale >niersit* 6ress, 1909), !

"#"7!

17 5onrad 5herr*, The Theolo.* o/ 2onathan dwards: Rearaisal (=arden 5it*, New York: +o-leda*, 19), !

"0! &hasis added!

1; 2ohn 5alin, 8nstit-tes o/ the 5hristian Reli.ion, edited * 2ohn T! 'cNeill and translated * @ord Lewis attles ("

ols! 6hiladelhia: The West&inster 6ress, 19%), 8, 41, 97!

19 6err* 'iller, 3The 'arrow o/ 6-ritan +iinit*,3 in rrand, ! 9;! 'iller, !9;!

"% Richard 6al&er, Her&ene-tics (anston, 8llinois: Northwestern >niersit* 6ress, 199), ! "4;!

http://griis.tripod.com/Document/Makalah%20Internet/Theology/w011_n.htm#note_25http://griis.tripod.com/Document/Makalah%20Internet/Theology/w011_n.htm#note_25


14/14

"1 Roert Scholes, Str-ct-ralis& in Literat-re: n 8ntrod-ction (New Haen: Yale >niersit* 6ress, 1974), ! 1%!

"" ! +! Hirsch, 2r!, Calidit* in 8nterretation (New Haen: Yale >niersit* 6ress, 197), ! ;//!"$ dwards, //ections, ! 90!"4 8id!, ! "!

"0 R! 5! Sro-l, 3Hath =od Said,3 an address deliered at West&inster Theolo.ical Se&inar* on -.-st $1, 1979!

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The Hermeneutics of Jonathan Edwards