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Edwards Jonathan:     more books (98)

Jonathan Edwards: A Life by Professor George M. Marsden, 2004-07-11 The Religious Affections by Jonathan Edwards, 2009-09-11 Freedom of the Will by Jonathan Edwards, 2009-09-11 The Sermons of Jonathan Edwards: A Reader by Jonathan Edwards, 1999-07-11 Jonathan Edwards' Resolutions: And Advice to Young Converts by Jonathan Edwards, Stephen J. Nichols, 2001-07-01 Works of Jonathan Edwards by Jonathan Edwards, 2003-02-07 The works of Jonathan Edwards ... by Tryon Edwards, Jonathan Edwards, 2010-06-15 A Short Life of Jonathan Edwards (Library of Religious Biography Series) by George M. Marsden, 2008-09-15 A Jonathan Edwards Reader (Yale Nota Bene) by Jonathan Edwards, 2003-03-11 Jonathan Edwards on Beauty (The Essential Edwards Collection) by Owen Strachan, Doug Sweeney, 2010-02-01 Jonathan Edwards on Beauty (The Essential Edwards Collection) by Owen Strachan, Doug Sweeney, 2010-02-01 The Unwavering Resolve of Jonathan Edwards (Long Line of Godly Men Profile) by Steven J. Lawson, 2008-12-10 Jonathan Edwards and the Ministry of the Word: A Model of Faith and Thought by Douglas A. Sweeney, 2009-05-22 The Works of Jonathan Edwards, Vol. 4: Volume 4: The Great Awakening (The Works of Jonathan Edwards Series) by Jonathan Edwards, 2009-08-25

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1. Jonathan Edwards
   Jonathan Edwards. Jonathan Edwards (17031758) is widely acknowledged to be America's most 1979 Jonathan Edwards and the Doctrine of Temporal Parts, Archiv fur Geschichte  
   http://plato.stanford.edu/entries/edwards
   
   Extractions: JUN Jonathan Edwards (1703-1758) is widely acknowledged to be America's most important and original philosophical theologian. His work as a whole is an expression of two themes the absolute sovereignty of God and the beauty of God's holiness. The first is articulated in Edwards' defense of theological determinism, in a doctrine of occasionalism, and in his insistence that physical objects are only collections of sensible "ideas" while finite minds are mere assemblages of "thoughts" or "perceptions." As the only real cause or substance underlying physical and mental phenomena, God is "being in general," the "sum of all being." Edwards' second theme is articulated in accounts of God's end in creation, and of the nature of true virtue and true beauty. God creates in order to manifest a holiness which consists in a benevolence which alone is truly beautiful. Genuine human virtue is an imitation of divine benevolence and all finite beauty is an image of divine loveliness. True virtue is needed to discern this beauty, however, and to reason rightly about "divine things." Edwards' projected History of Redemption would have drawn these themes together, for it is in his redemptive work in history that God's sovereignty, holiness, and beauty are most clearly exhibited.

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3. Island Of Freedom - Jonathan Edwards
   Jonathan Edwards. 17031758. Jonathan Edwards was one of the most significant religious thinkers in American history. Born October  
   http://www.island-of-freedom.com/EDWARDS.HTM
   
   Extractions: Jonathan Edwards was one of the most significant religious thinkers in American history. Born October 5, 1703, in East Windsor, Connecticut Colony, Edwards was a child prodigy. At the age of ten he wrote an essay on the nature of the soul. At 13 he entered the Collegiate School of Connecticut (now Yale University) and he graduated in 1720 as valedictorian of his class. After two additional years of study in theology at Yale, he preached for eight months in a New York church and then returned to Yale as a college tutor, studying, at the same time, for his master's degree. He was ordained in 1727 and received a call to assist his grandfather, Solomon Stoddard, pastor of the church at Northampton, Massachusetts Bay Colony, which had one of the largest and wealthiest congregations in the colony. When Edwards was 26, his grandfather died, and the young man became pastor at Northampton, and remained there until 1750. He was a notable pulpit orator. He was a firm believer in Calvinism and the doctrine of predestination; a tendency toward belief in Arminianism, a modified form of Calvinism, however, existed in the New England colonies. In 1731, in Boston, Edwards preached his first public attack on Arminianism and, in a sermon entitled "God Glorified in Man's Dependence," called for a return to rigorous Calvinism. Three years later he delivered a series of powerful sermons on the same subject in his own church; the series included the famous "Reality of Spiritual Light," in which the preacher combined Calvinism with mysticism, religious experience directly given and experienced.

4. Life Of Edwards
   JONATHAN EDWARDS was born on October 5, 1703, in East Windsor, Connecticut, into a Puritan evangelical household. His childhood  
   http://www.yale.edu/wje/html/life_of__edwards.html
   
   Extractions: JONATHAN EDWARDS was born on October 5, 1703, in East Windsor, Connecticut, into a Puritan evangelical household. His childhood education as well as his undergraduate years (1716-1720) and graduate studies (1721-1722) at Yale College immersed him not only in the most current thought coming out of Europe, such as British empiricism and continental rationalism, but also in the debates between the orthodox Calvinism of his Puritan forebears and the more "liberal" movements that challenged it, such as Deism, Socinianism, Arianism, and especially Anglican Arminianism. From early in his life, Edwards committed himself to vindicating his beliefs before the foreign luminaries of the Enlightenment by recasting Calvinism in a new and vital way that synthesized Protestant theology with Newton's physics, Locke's psychology, the third earl of Shaftesbury's aesthetics, and Nicholas Malebranche's moral philosophy. EDWARDS DEVOTED his collegiate and graduate writings to natural philosophy and metaphysics. Simultaneous with and yet distinct from the great English idealist George Berkeley, Edwards formulated a metaphysical system that was idealistic and challenged Aristotelianism. Edwards refuted both Hobbesian and Cartesian speculations about the nature of reality and substance in ways that, as modern commentators have remarked, anticipated theoretical physics. His metaphysics also had a singularly aesthetic component to it, as Roland Delattre has shown. For Edwards, an essential aspect of an entity was beauty, which subsisted in the harmony or agreement of its parts. This approach continues to inform modern ethics.

5. Jonathan Edwards
   Jonathan Edwards. God s Other Resources. A GodEntranced Vision of All-Things Why We Need Jonathan Edwards Three Hundred Years Later A  
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   Extractions: MSN Home My MSN Hotmail Shopping ... Money Web Search: logoImg('http://sc.msn.com'); Encarta Subscriber Sign In Help Home ... Upgrade to Encarta Premium Search Encarta Encarta Search results for "Edwards Jonathan" Page of 1 Exclusively for MSN Encarta Premium Subscribers Edwards, Jonathan Article—Encarta Encyclopedia Edwards, Jonathan (1703-1758), American theologian and Congregational clergyman, whose sermons stirred the religious revival called the ... related items reinterpretation of the Christian message associates and contemporaries colonial New England religion education at Yale University ... Jonathan Edwards Picture—Encarta Encyclopedia Picture from Encarta Encyclopedia Colonial America, Life in: Edwards, Jonathan Article—Encarta Encyclopedia Found in the Colonial America, Life in article American Literature: Prose: Jonathan Edwards, philosophical writings Article—Encarta Encyclopedia Found in the American Literature: Prose article Pulitzer Prize Winners: Biography or Autobiography Chart or Table—Encarta Encyclopedia Found in the Pulitzer Prize Winners table Dwight, Timothy

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    Written by Jonathan Edwards , AB Simpson , Hannah Smith , Watchman Nee , George Muller , Charles Finney , Bill Freeman Published by Christian Literature  
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