I will attempt from time to time to report on a book that I've read. Mostly, these reviews will reflect a sense of what I felt was important about a book or that reflect was caught my interest. I hope you enjoy them as well.
Jonathan Edwards: A New Biography by Iain H. Murray
Reviewed by A. Michael Cole
The Banner of Truth Trust and Iain Murray have collaborated to produce an excellent biography to supplement, and at times correct, the plethora of works dealing with one of the most acclaimed theologians of US history. Murray writes in an engaging style that is neither entirely popular nor wholly academic, ensuring that this biography will not disappoint the more scholarly inclined nor bore the casual reader. (Thankfully Murray uses footnotes so noting his references does not involve flipping pages.) The main body of the work is 472 pages. As to be expected from a biography, the chapters follow a chronological sequence. Murray does include several interesting chapters aimed at correcting common misperceptions: “Thirteen Hours, Every Day” (8), “Personal Portraits” (10), “Behind the Controversy” (17), and “Through Esther’s Eyes” (21). He also includes 4 appendices; the last two were especially interesting (“A Letter of Sarah Edwards, 1750” and “An Anecdote on Whitefield and ‘the Witness of the Holy Spirit’”).
While the whole of the biography is interesting, several aspects of the book stand out as especially helpful in understanding Edwards in a manner that benefits present understandings of the theological landscape. First, Murray provides helpful analysis of how Edwards’ view of Calvinism affected his ministry. Although Edwards objected to the doctrine of election in his boyhood (103), after conversion he came to see it and the other points of Calvinism as necessary for defending monergistic salvation (102–03). In Edwards’ view, his contemporaries needed to turn away from Arminianism because its tendency was to argue on the basis of human reason alone. This reliance on finite logic threatened the sovereignty of God in salvation.
Correction of misconception is another interesting aspect of this biography. One common criticism of Edwards that Murray addresses is the charge that he was a cold, distant person, especially in his ministerial role. One aspect of his ministry that often receives censure has to do with his sermon preparation and delivery. Concerning Edwards’ sermon style, Murray concedes that there is some validity to the charge that Edwards was not terribly concerned with style, but Murray contends that Edwards was not wholly indifferent to delivery. Citing extant manuscripts, Murray calls to attention the fact that Edwards did spend time choosing the best words to use and that he often revised his sermons to better them for use a second or third time when preaching at other churches (137-38). Nor was Edwards, as is commonly asserted, slavishly tied to his notes when delivering sermons. The usual misrepresentation is that Edwards read his sermons in a dry, monotone voice. Murray disagrees for several reasons: 1) His grandfather, Jonathan Stoddard, forcefully criticized reading sermons only three years before he took Edwards as an associate. Murray thinks it very unlikely that Edwards would have gotten the position if he read his sermons. 2) Early in his career Edwards himself said that reading was not preaching since preaching required a “particular and lively application” of the Bible to men’s hearts. 3) Edwards chose a small size paper for his sermon notes (3 7/8 x 4 1/8) so that he could “palm” his notes. This would not be necessary if the charge that he simply read his notes was true since he would not try to hide his reliance upon notes. 4) Edwards gave up manuscripting his sermons in 1741, preferring to simply write down his leading thoughts. This change prompts Murray to wonder why none of Edwards’ contemporaries commented on this change if Edwards had previously read his sermons word for word. 5) Murray notes that the charge that Edwards read his sermons does not come from an eyewitness, but from later writers about Edwards. He concludes that for 20 years Edwards probably took the manuscript to the pulpit, but that he never simply read it. Over time he grew less and less dependent upon notes, eventually using only an outline for help in the pulpit (188–91).
Murray also takes on the common assumption that Edwards was abstract, removed from the realities of this world. For one thing, according to this biography, Edwards’ 13 hours per day in the study must be understood in context. First, Edwards viewed preaching on Sundays as his primary work, so time spent preparing is only logical. Second, Murray notes that Edwards rarely spent all 13 hours in the study alone. He counseled members of his congregation, entertained friends, and spent time talking with his wife and children in his study. Edwards’ ability to run his household during his wife’s absence also contradicts claims that Edwards was disconnected from everyday life. Murray also objects to claims that Edwards was remote based on contemporary reports of Edwards’ hospitality. Also, Murray notes, Edwards desired for his friends to visit and spend time with him—hardly the attitude of a reclusive academic! Finally, the author offers reports of Edwards’ family life as evidence that he was far from remote. Edwards often took one of his children with him on trips, and his children also comment on the enjoyment Edwards took from spending time with the family in the evening. Murray also offers an interesting look at Edwards through the journal of Esther Edwards. These evidences from those who knew Edwards best argue against a cold, distant pastor and father (184–86, chapter 21).
Murray addresses many other topics including the controversy during the “Great Awakening,” Edwards’ trouble at Northhampton, and Edwards’ ministry among the Indians. In each of these situations, the author offers evidence from primary sources to present a portrait of Edwards that often contradicts prevailing notions and claims. The benefit of Murray’s work goes beyond debunking historical myths and inaccuracies. For those who carefully consider his biography, Murray introduces to contemporary believers a Christian worthy of esteem and imitation and confronts unbelievers with an intellectually respected figure who was devoted to the truth of the gospel.
Murray’s contribution to the present understanding and appreciation of Jonathan Edwards attempts to address an aspect of Edwards’ life that many modern biographers have missed. The author redresses the attempts others have made to understand Edwards apart from his Christianity (xxiv). Sustained attention to Edwards’ devotion to God makes this work spiritually challenging and rewarding for those who share the subject’s faith. The devotional nature of the work should not, however, lead one to assume that the work is neither scholarly nor critical in its approach. Murray exhibits a thorough knowledge of primary sources (Edwards’ works as well as those of his contemporaries) throughout the biography, frequently refuting common misrepresentations with references to primary sources and even questioning how much of Edwards’ works have been read by those who are reputed to be Edwards scholars. The author also shows a familiarity with secondary works; both the major monographs as well as journal articles. Nor does Murray uncritically accept all that Edwards did and wrote. Although he obviously admires Edwards, the author candidly notes failures in attitudes, character traits, choices, and even doctrine. For a read that is enjoyable, informative, and spiritually edifying, I recommend Murray’s biography.
