Jonathan Edwards (theologian)

NAME Jonathan Edwards 

WHAT FAMOUS FOR Edwards is renowned for his role in the First Great Awakening, a series of religious revivals in the 1730s and 1740s, and for his sermon "Sinners in the Hands of an Angry God," delivered in 1741. His theological and philosophical writings, emphasizing God's sovereignty and beauty, are considered foundational in American Puritan thought.

BIRTH Jonathan Edwards was born on October 5, 1703, in East Windsor, Connecticut, a small colonial town where his father served as pastor.

FAMILY BACKGROUND Edwards came from distinguished religious lineage. His father, Timothy Edwards, was the pastor of East Windsor, Connecticut, and his mother, Esther Edwards, was the daughter of Solomon Stoddard, the influential pastor of Northampton, Massachusetts. This heritage placed him firmly within the New England ministerial elite from birth.

Jonathan, their only son, was the fifth of eleven children.

CHILDHOOD  Growing up in what he described as "a pious family," Edwards was immersed in Puritan theology and practice from his earliest years. His religious sensibilities developed early, though he later wrote that in his youth his "mind had been full of objections against the doctrine of God's sovereignty". These objections were resolved during a profound conversion experience in 1721 when he gained what he called a "delightful conviction" of divine sovereignty. (1)

EDUCATION Edwards demonstrated remarkable intellectual ability from a young age. Home schooled initially, he was trained for college by his father and by his elder sisters, all of whom received an excellent education.

Edwards entered Yale College in 1716 when he was not yet thirteen years old and graduated as valedictorian four years later in 1720. He received his Master's degree three years after that, in 1723. During these formative educational years, he engaged deeply with the scientific and philosophical developments of his time, including the works of Isaac Newton and John Locke.

CAREER RECORD 1724-1726 Tutor at Yale College

1727-1729 Assistant minister in Northampton, Massachusetts, to his grandfather, Solomon Stoddard 

1729-1750 Minister of the Northampton church upon his grandfather's death 

1751-1758 Missionary to the Housatonic Indians in Stockbridge, Massachusetts (1751-1758)   

1758 President of the College of New Jersey (now Princeton University) (1758)

APPEARANCE Described as having an unusual tall stature and piercing, luminous eyes, Edwards' physical presence was notable. (2)

Jonathan Edwards by Henry Augustus Loop,  1758

FASHION Edwards lived during a period when men's fashion was evolving from the more elaborate styles of the early 18th century to slightly more restrained garments. While specific details of Edwards' personal clothing choices are not known, we know colonial gentlemen of his status typically wore coats reaching to the knees with buttons down the front, waistcoats, breeches, and wigs. Edwards and his family, like many provincial gentry, participated in "the acquisitive process of refinement—the desire for fashionable houses, accessories, clothing, and other imported material products". (3)

CHARACTER Edwards possessed a complex character that combined intellectual intensity with spiritual devotion. He was described as socially awkward, "never given to excessive tact" and often coming across as "brittle" and "unsociable". Despite these social limitations, which he recognized and strove to correct, Edwards maintained a rigorous schedule of study, typically spending 13 to 14 hours daily in his study. His disciplined approach to spiritual growth was exemplified by the seventy resolutions he wrote as a young man to guide his conduct. (3)

SPEAKING VOICE Contrary to the fiery orator often imagined by those familiar only with his famous sermon texts, Edwards spoke with a "soft, solemn voice" that did not lend itself to "loud tirades". His preaching style was characterized by "inward fervor, without much noise or external emotion," and his words were "so full of ideas, set in such a plain and striking light" that he commanded attention through content rather than theatrics. This understated delivery style makes the profound impact of sermons like "Sinners in the Hands of an Angry God" all the more remarkable. (4)

SENSE OF HUMOUR The historical record provides little evidence of Edwards employing humor in his public ministry or private life. His intensely serious demeanor and focus on weighty theological matters suggest that levity was not a significant part of his character. 

RELATIONSHIPS Jonathan Edwards and Sarah Pierrepont were married on July 28, 1727, in New Haven, Connecticut. She was the daughter of James Pierpont (1659-1714), a founder of Yale, and through her mother great-granddaughter of Thomas Hooker. At the time of their wedding, Jonathan was 24 years old, and Sarah was 17.

Their union, described by contemporaries as an "uncommon union," produced eleven children—three sons and eight daughters. Despite his demanding schedule, Edwards made time for his family, conducting morning and evening prayers, Scripture quizzes, and devotions at each meal. Sarah depended on Edwards "for her own spiritual replenishment," and he would set aside his work when she needed his attention, turning to her "with lighted face". (4)

Sarah Edwards

MONEY AND FAME Edwards' financial situation was often precarious, particularly after his dismissal from Northampton when he faced nearly a year of unemployment before accepting the Stockbridge position. 

His rise to fame began with the publication of A Faithful Narrative in 1737, which transformed him from relative obscurity to international recognition. 

By the mid-18th century, Edwards had become a recognized authority on religious revival, with his works achieving bestseller status throughout America and Europe. Remarkably, his publications remained in demand even a century after his death, particularly in Britain where religious societies continued printing his works through the 1880s.

FOOD AND DRINK Edwards practiced disciplined eating habits, following his twentieth resolution "to maintain the strictest temperance in eating and drinking". This dietary discipline was part of his broader commitment to spiritual and intellectual clarity rather than physical pleasure. (6)

MUSIC AND ARTS As "a theologian of beauty par excellence," Edwards saw aesthetic experience as a pathway to spiritual understanding. He believed music served as God's gift for harmonizing with divine goodness and unifying believers. Edwards emphasized the sensory experience of God and perceived the world as filled with beauty, understanding aesthetics as inseparably related to ethics. (7)

LITERATURE Edwards was a voracious reader and prolific writer. His study of the Bible was particularly intensive—he created an interleaved Bible filled with extensive notes and cross-references. 

His own written output was remarkable, producing theological masterpieces like A Faithful Narrative of the Surprising Work of God,  Freedom of the Will, The End for Which God Created the World and The Nature of True Virtue. Even during his missionary years at Stockbridge, he completed four of his greatest works while simultaneously ministering to his Native American congregation. 

NATURE Edwards possessed a "God-entranced worldview" that allowed him to see divine glory in natural phenomena. He viewed nature not as autonomous but as an expression of God's continuous creative activity, writing that God is "the sole foundation of all natural phenomena". 

His detailed observations of "flying spiders," which he documented in a letter to the Royal Society, demonstrate how he integrated empirical observation with theological interpretation. (8)

HOBBIES AND SPORTS Edwards found physical refreshment in horseback riding through the woods, which he combined with "divine contemplation and prayer". Unlike mere recreation, these outings served the dual purpose of maintaining physical health while furthering spiritual development. Edwards viewed leisure primarily as an opportunity for stewardship rather than entertainment. (6)

SCIENCE AND MATHS From his youth, Edwards displayed keen interest in scientific inquiry. As a student, he wrote observational essays on topics ranging from "Of Insects" to "Of the Rainbow," showing particular fascination with Newton's optical theories. 

Throughout his life, Edwards attempted to reconcile Christian theology with emerging scientific discoveries, countering deism's view of an autonomous universe with his vision of God's continual presence in nature. His scientific interests were not separate from his theology but integrated into his understanding of God's relationship with creation.

PHILOSOPHY & THEOLOGY Edwards developed a comprehensive theological system that emphasized God's sovereignty and the dependence of all creation on divine power. He believed that "God is the only being who truly exists" and that everything in creation depends on God every moment. His theology emphasized both intellectual understanding and emotional experience, arguing that true religious affections combine rational thought with heartfelt devotion. Edwards' eschatology—his understanding of God's plan for human history—emphasized America's potential role in God's redemptive purposes without falling into simple nationalism. (9)

CLERICAL CAREER Jonathan Edwards was not what you might call a "people person." He was ordained on a chilly day on February 15,  1727, sent off to Northampton, Massachusetts, and made assistant to his grandfather, Solomon Stoddard, a man who had been ministering to the flock for years and presumably had developed a level of skill in that department. Edwards, on the other hand, had different talents. He wasn’t a visiting pastor, dropping by for a cup of tea and a prayer. He was a scholar-pastor, which basically meant he read things. A lot. About thirteen hours a day, in fact, which left very little time for things like pastoral chit-chat or, presumably, sleep.

Then, in 1729, Solomon Stoddard died, leaving Edwards in sole charge of a massive, wealthy congregation who probably expected their new minister to be a bit more engaging than a man who spent most of his waking hours with his nose in a book.

Now, Edwards wasn’t a natural preacher. His approach was to write out his sermons in meticulous detail, hold them about an inch from his nose (due to his appalling eyesight), and then read them out in a voice that could only be described as "monotonous." He did not wave his arms. He did not make eye contact. If he had a joke, it was very well hidden. And yet, despite all this, people listened—because somehow, in the midst of all that droning, the power of God turned up and did its work.

In 1731, Edwards went to Boston and delivered a full-throttle sermon against Arminianism, which was all the rage in New England at the time. He called for a return to serious, hard-core Calvinism, which was not exactly a crowd-pleaser but certainly got people talking. Three years later, he doubled down with a series of sermons that ended up causing a full-blown religious revival. Three hundred people joined his church, which was impressive considering his public speaking style.

In 1740, the British evangelist George Whitefield showed up, and he and Edwards got together to launch what became known as the Great Awakening. This was a big deal. People were deeply moved, churches were revived, and suddenly religion wasn’t just something you did—it was something that gripped you, shook you up, and, in some cases, made you cling to furniture for dear life.

Speaking of which, in 1741, Edwards preached Sinners in the Hands of an Angry God, a sermon so intense that people in the congregation cried out in terror, clung to their pews, and even grabbed hold of trees outside to keep from sliding straight into hell. It became famous almost instantly, and before long, everyone in New England and even England itself had heard about it.

Despite all this, Edwards found himself at odds with his congregation when he suggested that maybe unconverted people shouldn’t be taking Holy Communion. They disagreed. Strongly. In 1750, they voted him out.

Not one to be idle, Edwards moved on to Stockbridge, where he ministered to the Housatonic Indians via an interpreter and wrote the theological treatises that would cement his legacy as one of the great minds of Christian philosophy. Among them was Freedom of Will, where he argued that while people are free to do as they like, they are also responsible for their actions—a point that seems self-evident now but was apparently quite the revelation at the time.

And so, Edwards, the man who preached in monotones, stared at his sermon notes as if they might float away, and spent most of his time in deep, scholarly thought, managed to change the course of American religious history. Which just goes to show—you don’t have to be the life of the party to leave a lasting impression.

POLITICS Edwards developed a distinct political theology that recognized the value of government while subordinating it to religious concerns. He believed government fulfilled its proper duty by protecting property rights, maintaining order, and establishing justice. Edwards maintained that humans are fundamentally religious rather than political beings—"a religious animal" rather than "a political animal". 

Despite not being politically active himself, Edwards' religious teachings had political implications, with President Calvin Coolidge later crediting him with helping to inspire the American Revolution. (10)

SCANDAL The most significant scandal of Edwards' career occurred in 1744 with the "bad book case," in which he publicly read the names of young people allegedly involved with a midwifery book during a church meeting. This action caused immense anger among the families of Northampton as "apparently no distinction was made between those accused and those merely mentioned as bystanders or witnesses". This controversy, combined with Edwards' opposition to the Half-Way Covenant, damaged his standing in Northampton and contributed to his eventual dismissal in 1750. (11) 

HEALTH AND PHYSICAL FITNESS Edwards maintained a disciplined approach to physical health, waking between 4-5 AM for Bible reading and prayer. He rode horseback for exercise in the woods, combining physical activity with spiritual contemplation. Despite these habits, his intense work schedule—"constantly preaching, lecturing, researching, and writing"—likely contributed to physical strain over time. (12)

Jonathan Edwards suffered from poor eyesight, which affected his preaching style and appearance. When delivering sermons, he would hold his manuscript close to his face due to his visual impairment. This physical limitation contributed to his calm and seemingly unemotional delivery, as he needed to read closely from his notes. 

HOMES Edwards lived in three principal locations throughout his adult life. 

From 1727 to 1750, he resided in Northampton, Massachusetts, where he served as pastor for 23 years. 

After his dismissal, he relocated to Stockbridge, Massachusetts, a frontier settlement where he lived from 1751 to 1758 while working as a missionary to Native Americans. 

His final home was in Princeton, New Jersey, where he moved in January 1758 to assume the presidency of the College of New Jersey, though he lived there for only a few weeks before his death.

TRAVEL Edwards' travel was primarily limited to movements between his major residences, with occasional journeys for preaching or ecclesiastical matters. His most significant relocation occurred in the summer of 1751 when he and his family made the difficult journey from Northampton to Stockbridge - "a subdued experience for the family of America's foremost theologian". Unlike itinerant evangelists of his era like George Whitefield, Edwards was not known for extensive travel. (13)

DEATH Jonathan Edwards died on March 22, 1758, at the age of 54, from complications following a smallpox inoculation. Having recently relocated to Princeton to assume the college presidency, he received this inoculation as a preventative measure during a smallpox epidemic. The procedure, which involved rubbing matter from a pustule into a small incision, initially seemed successful, but the infection spread to his mouth and throat, making swallowing difficult. Within thirty-seven days of the inoculation, Edwards had died, cutting short what might have been a significant new chapter in his influential life.

Edwards' grave in Princeton Cemetery is relatively simple and unadorned. It features a tombstone with an inscription in Latin. The gravesite has become a place of pilgrimage for many admirers of Edwards over the years, though it's important to note that Edwards himself would likely have cautioned against any reverential feelings about proximity to his remains.

Edwards is buried near his grandson Aaron Burr Jr., who became Vice President of the United States, and John Witherspoon, another president of Princeton and signer of the Declaration of Independence. 

APPEARANCES IN MEDIA Edwards' portrayal in media has often been reduced to his identity as the preacher of "Sinners in the Hands of an Angry God," which many scholars consider unfortunate and unrepresentative of his broader work. 

In literature, Susan Stinson's novel Spider in a Tree offers a more nuanced portrayal, exploring Edwards' life, family, and the colonial revivals of the First Great Awakening. This novel frames its narrative around two significant decisions in Edwards' life: "his own decision to purchase a young African girl in 1731 to serve as one of his family's slaves, and the Northampton congregation's decision in 1750 to remove their famous minister from office".

There is a movie about Jonathan Edwards and his wife Sarah, told from her perspective. The 2004 film An Uncommon Union: The Life and Love of Sarah and Jonathan Edwards portrays their life and marriage through Sarah's eyes. It highlights their deep love for each other, their ministry, and their family life. Sarah is played by Maggie Rowe, who adapted the story for the screen. 

ACHIEVEMENTS A central figure in the First Great Awakening.   

Author of influential theological and philosophical works.   

President of the College of New Jersey (Princeton).

A major contributor to American intellectual history

Edwards' achievements encompass theological innovation, revivalist leadership, and lasting literary influence. 

Sources (1) Encyclopedia Britannica (2) Boston Collaborative Encyclopedia of  Western Theology (3) Reflections (4) Christian History Institute (5) The Center For Biblical Spirituality (6) Biblical Spiritual Press (7) Oxford Academic (8) British Society For Literature and Science (9) Credo Magazine (10 The Imaginative Conservative (11) Church History Review (12) Historical Horizons (13) The Genevan Foundation