The Original Hot Orthodoxy

Review of The Treatise Concerning the Religious Affections by Jonathan Edwards

Summary Of Contents

In his Treatise Concerning the Religious Affections, Jonathan Edwards attempts to show that "true religion" is "made of" the "Holy Affections." "True religion" is not a theological philosophy for Edwards but the personal salvation of the believer in Christ through the grace of God. "Made of" in The Religious Affections means that the "Holy Affections" are the fruit of grace, the "proof" that one is saved (being saved) by the power of God; this does not mean that the affections are efficacious for salvation, but only that they flow from a true salvation. Edwards defines the affections as the "vigorous and sensible exercises of the faculty of the soul to be pleased with or displeased, inclined towards or disinclined towards a particular thing." In other words, we all desire happiness in our deepest being, and every choice we make reflects our heart's desire to be ultimately happy. The affections are the overflow of our heart, that include our emotions and will and are experienced viscerally, the total person. They are not only rational but are not less than rational. They are not only choices of the will but are not less than volitional. They are not only feelings but are not less than experiential emotions.

Jonathan Edwards sets out to prove that affections which are holy (the vigorous and sensible inclinations towards God) are the proof of genuine gracious salvation. He accomplishes his goal in three main arguments. The first is a list of Scriptural evidences where the affections are mentioned, listed, commanded, and appealed to. While it may appear pedantic at first, his case is nearly won. The Scriptures make much use of the affections. The entire soul, the entire fearful and trembling person, is involved in the working out of our salvation.

Edwards' second line of attack is one of negation. He shows manifestations of religious affections that are not the subject of his thought. These "signs" of religious affection (what they are not) cause our view of what Edwards is talking about to sharpen and clarify as we see their outline. The proof of whether one is a "certain sign" is its Scriptural basis.

Similarly, Edwards third argument for his thesis is a fuller exposition of the Scriptural basis for individual manifestations of the religious affections which are genuine. In this section, Edwards fixes a picture into the reader's mind of the truly holy and saved person and shows that this person, according to Scripture, is fully given over to the Holy Affections.

Value of The Religious Affections

for biblical interpretation

Edwards has shown that the word of God has a particular effect upon the believer in his/her whole person. While we do exegesis and attempt to engage the text of Holy Scripture to find out the hermeneutical intention of the original author(s), we must, to be true to the original Author, attempt to engage the text for the affective intent of the text. What is this text attempting to do to my soul? What heart-strings is the word of God trying to pull? Will I cooperate with the Spirit's effort to change my entire being? Will I set my heart, my passions, my desires on what this text suggests? If I allow for this kind of thinking to pervade my study, my exegesis will become more Scriptural, more operational, more "dangerous."

for Christian living

Evangelical Christianity has been characterized as "the frozen chosen" and a dull, lifeless, boring existence (except for the more charismatic wing, who are often those that charge the whole with "cold orthodoxy."). We are seen as believing but not living a full existence. Liberalism and Catholicism register in people's minds as possessing social conscience and action; where the activity of Evangelicalism registers, if any way, as a cold-hearted political activism. This should not be and has not always been the case. Edwards would argue that our lives as Bible-believing Christians should be totally given over to a full experience of God. Our emotions, choices, speech, and lifestyle should change radically around the character of Christ revealed in His word. Our lives should be different and will witness the work of God in the world (nothing short of revival).

for Christian ministry

First, if our biblical interpretation should seek to uncover the affective hermeneutical intentions of the text to be studied, then our preaching should aim for the provocation of the affections in the hearts of our listeners. Impartation of knowledge will not be enough. Impartation of "to-do-list" applications will not be enough. No preaching will be enough without the affections being sought, stoked, and appealed to in explanation, illustration, and application. The whole person must be addressed by the word of God.

Second, too often we expect the word of God to address our listeners' lives from the pulpit, but when they have a problem with a "nonspiritual" aspect of their lives (depression, relationship failure, sickness, etc), we look to modern therapeutic theories to address their needs. We compartmentalize spirituality into a part of our life instead of seeing spirituality as the whole of our life. Edwards would argue that our affections (the whole of life) is addressed by the word of God, so modern therapeutic techniques can never replace the effective affective impact of the word of God to produce a healthy life.

[Originally written as a paper for a seminary class, September 30, 1997.]