Jonathan Edwards was an influential Christian theologian, philosopher, and pastor during the First Great Awakening in British America. He is widely regarded as one of America’s most important early thinkers and writers.
Edwards was born on October 5, 1703 in East Windsor, Connecticut. His father was Reverend Timothy Edwards and his mother was Esther Stoddard Edwards, the daughter of influential Massachusetts pastor Solomon Stoddard. Edwards was the fifth child and only son in a family of 11 children.
Edwards entered Yale College at age 13 and graduated with a Bachelor’s degree in 1720. He continued his theological studies and in 1722 earned a Master’s degree from Yale. After graduation, Edwards briefly served as a tutor at Yale before becoming the assistant pastor at his grandfather Solomon Stoddard’s church in Northampton, Massachusetts in 1723. In 1727, Stoddard passed away and Edwards became the new pastor.
On July 28, 1727 Edwards married Sarah Pierpont, who was born in New Haven, Connecticut. Sarah was the daughter of prominent pastor James Pierpont and Elizabeth Davenport. Jonathan and Sarah had 11 children together over the course of their lives. Their family played an integral role in Edwards’ ministry in Northampton and later in Stockbridge, Massachusetts.
Under Edwards’ leadership and powerful preaching, the congregation in Northampton experienced a spiritual awakening and revival beginning in 1734 that came to be known as the First Great Awakening. Edwards was a key figure in helping to spread the Awakening’s message about seeking personal salvation through a relationship with Jesus Christ. The Awakening put great emphasis on faith, repentance and regeneration. Edwards promoted these themes passionately in his preaching and writings.
However, tensions began growing in the Northampton church in the early 1740s. Some church members disagreed with Edwards’ high expectations for Christian behavior. There was also controversy over the issue of who should take communion. In 1749, Edwards was dismissed from his Northampton pastorate after 23 years of serving the congregation.
Despite this setback in his ministry, Edwards continued writing extensively about theology. Many scholars today consider Edwards’ writings to be profound and influential. Among his important works are “A Faithful Narrative of the Surprising Work of God” (1737), “Sinners in the Hands of an Angry God” (1741), “A Treatise Concerning Religious Affections” (1746) and “An Humble Attempt to Promote Explicit Agreement and Visible Union of God’s People in Extraordinary Prayer for the Revival of Religion and the Advancement of Christ’s Kingdom on Earth” (1748).
After leaving Northampton, Edwards preached briefly in Stockbridge before becoming president of the College of New Jersey (now Princeton University) in 1757. However, just a few months after starting this new position, Edwards died from complications from a smallpox inoculation on March 22, 1758 at the age of 54. He was buried in Princeton Cemetery.
Edwards is remembered as a brilliant thinker and influential theologian who played a pivotal role in shaping Protestant Christian theology in America. Here is an overview of some of Edwards’ key teachings that still impact Christian beliefs today:
God’s Sovereignty: Edwards wrote much about the sovereignty of God and emphasized God’s complete, ultimate and supreme control over all creation and human affairs. He believed God orchestrates all things according to His perfect will and good purposes. Edwards preached often on God’s sovereignty over salvation – that God elects and draws people to Himself by His grace alone.
Original Sin: Edwards taught that all humans are born with an inherently sinful nature as a result of the fall of Adam and Eve in the Garden of Eden. This belief in original sin became a core tenet of early Reformed theology. Due to original sin, humanity is utterly dependent on God for salvation.
Faith in Christ: Edwards stressed that the only way for sinful mankind to be reconciled to God is through having complete faith in Jesus Christ. He wrote that saving faith goes beyond just intellectual belief – it involves having sincere love for God, as well as trust in Christ’s sufficiency to save.
Conversion and Rebirth: Edwards emphasized the importance of conversion, being born again and transformed by the regenerating work of the Holy Spirit. He believed conversion involved not just the mind, but regeneration of a person’s entire nature by the supernatural intervention of God’s Spirit.
Revival: Edwards was a key figure in the First Great Awakening and promoted urgent revival in the American colonies through his preaching and writings. He called for personal introspection, revival and returning to God. Edwards believed outpourings of the Holy Spirit result in times of awakening, renewed faith and spiritual zeal.
Heaven and Hell: Edwards often preached on the realities of eternal bliss in Heaven and eternal torment in Hell. He warned listeners against taking hell lightly, and wrote extensively of divine wrath against unrepentant sinners. But he also wrote rapturously of the joy and delight of eternal life in heaven for born-again believers.
Beauty of God: Although Edwards is known for his fiery sermons warning of hellfire, he also had a deep appreciation for spirituality, beauty and joy. He perceived God’s beauty and glory throughout creation. Edwards wrote of the spiritual delight and sweetness found in God as the source of true beauty, pleasure and happiness.
Influential Writings: Edwards was first and foremost a pastor, but he found time to write extensive theological treatises and sermons. His writings on revival, the religious affections, the human will and God’s sovereignty were profoundly influential in America and Europe. Edwards combined rare intellectual gifts with deep spiritual passion in his writings.
Leadership in Great Awakening: As a prominent pastor and theologian based in New England, Edwards played an instrumental role in guiding and shaping the emerging evangelical movement in America during the 1730s-1740s. The Great Awakening introduced revivalism into American Christianity, and Edwards’ writings were critical in disseminating and defending the principles of revivalism.
Missions Advocacy: In addition to shepherding revival at home, Edwards was an early advocate for missionary work abroad. He supported ministry to Native Americans as well as international outreach. Edwards saw the Great Awakening as part of a millennial vision for the expansion of Christianity across the globe, especially to unreached peoples.
Preacher and Pastor: While many think first of Edwards as a brilliant theologian, he also dedicated decades of his life to preaching and shepherding local churches. Edwards passionately pursued the spiritual growth and welfare of his congregations in Northampton and Stockbridge. He saw theology and doctrine as fuel for vibrant spirituality within the church.
Intellectual Legacy: Edwards enjoyed engaging with contemporary philosophy, science and culture of his era. He participated in transatlantic philosophical discussions and networks. Edwards left a rich intellectual legacy synthesizing Christianity with Enlightenment rationalism. His writings continue to influence theological and philosophical inquiry today, over 270 years after his death.
Princeton: Edwards assumed the presidency of what would become Princeton University just months before his death. Though his tenure was brief, Edwards helped reinforce Princeton and America’s emerging colleges as centers for training new generations of Christian thought leaders who would carry the faith into the future.
Leader of Puritan Calvinism: Edwards represented a second-generation of New England Puritan preachers following his grandfather Solomon Stoddard. Edwards studied Reformed theology deeply and preached a revived Calvinism focused on God’s sovereignty, sin, salvation, conversion, sanctification and revival. He led a transition of American Puritanism into a newly robust Calvinistic evangelicalism.
Opponent of Skepticism: During his era, Enlightenment skepticism of Christianity was growing in Europe and America. Edwards staunchly defended orthodox theology using logic, reason and empiricism to engage skeptics. He maintained that scientific discovery and rational philosophy should lead people to further appreciate God’s truths, not undermine Scripture.
Marriage and Family: Unlike his contemporary Ben Franklin, Edwards prioritized his marriage and family. He relied on his wife Sarah’s support in ministry. Edwards offered perspective on godly marriages and childrearing through personal example. He cherished time with his large family as gifts from God amidst health struggles and career pressures.
Premillennialism: Many of Edwards’ followers became postmillennialists, believing society’s moral improvement would usher in Christ’s return. However, Edwards wrote that the world would grow more sinful. He was one of the earliest American premillennialists, believing Christ would return before the millennium to establish His kingdom on earth.
Reliance on Scripture: At the foundation of Edwards’ preaching, theology and worldview was a thorough reliance on the authority of the Bible. He believed Scripture was the inspired Word of God that offered timeless spiritual truths. Edwards was wary of emotionalism divorced from Biblical grounding. He tested religious experience against God’s Word.
Philosophical Inquiry: Building on medieval scholasticism, Edwards adapted Puritan theology for Enlightenment rationalism. He pioneered new ways of reasoning about Christianity, psychology, metaphysics and ethics. Edwards employed empiricism and logic to demonstrate universal moral truths embedded by God in creation and human experience.
Accessible Theology: Though intellectually brilliant, Edwards worked to make theology understandable to everyday people. He used metaphor, vivid imagery and sensory language to convey spiritual truth. Edwards wanted to ignite heartfelt revival, not just stimulate philosophical debate. The goal was application of doctrine to real life.
Prophetic Voice: Edwards emerged as a prophetic voice warning of spiritual danger but also revival. His sermons and writings had a depth and creativity that captured public attention. Even those who disagreed with Edwards paid attention to his ideas. His words called wayward people to repent and prepare.
Theologian of Emotion: In a departure from prior rationalistic Calvinism, Edwards wrote extensively on the role of emotions and religious affections in the Christian life. He taught that authentic faith transforms a believer at the emotional level. Edwards’ work was foundational for seeing emotions as an integral part of true spirituality.
Emphasis on Experience: During times of spiritual dryness, Edwards warned against intellectualism that squeezed out personal encounter with God. While defending right doctrine, Edwards called people to live out their theology in practical day-to-day relationship with Christ. He modeled a revivalism that emphasized experiencing God’s presence.
Reaction to Enlightenment: As the Enlightenment elevated human reason and empirical science, Edwards acknowledged valid insights but steadfastly defended Scripture and theology from secular encroachment. He called people away from deism and integrated faith with the intellectual currents of his era.
Multi-Generational Impact: Edwards’ writings left an enduring stamp on subsequent generations of American Protestantism. His disciples included men like Samuel Hopkins, Joseph Bellamy and his own son Jonathan Edwards Jr. These theologians adapted his ideas into legacy theologies like the New Divinity movement.
Influenced Evangelicalism: Edwards’ emphasis on conversion, revival and Biblical authority were foundational for later U.S. evangelicalism. He passed down Puritan Protestant principles for new eras. His writings remain a key influence on how evangelicals frame issues like predestination, revival, emotions, religious experience, reason and doctrine.
Opposed Arminianism: In works like Freedom of the Will, Edwards directly challenged Arminian perspectives on free will emerging in his era. He wrote forcefully that man’s will is not autonomous or neutral. He argued the will is predisposed towards evil, requiring God’s sovereign intervention to initiate salvation.
Pivotal Role in First Great Awakening: Though George Whitefield got more public attention, Edwards was a driving theologian who gave key guidance, grounding and definition to the Awakening as it took shape in the 1730s-1740s. He uniquely bridged the Awakening and established Reformed theology.
Despite dying young, Edwards produced an enormously influential body of theological writings that shaped the trajectory of American Christianity. His legacy influenced subsequent revivals like the Second Great Awakening in the early 1800s. Though sometimes miscast as a fiery preacher focused exclusively on hell, Edwards had a brilliant, creative mind that imbued Reformed Protestantism with renewed spiritual vitality and intellectual rigor in the American colonies. His vision for devotion to God in all facets of life fired spiritual hunger during a formative era for evangelical faith. Edwards offers a model of careful theological engagement with the currents of the wider culture. Two centuries after his death, Edwards’ fingerprints remain all over American Protestant theology and practice today. He serves as an inspiring example of pastoral devotion, sacrificial leadership, and visionary theological conviction.