Jonathan Edwards (1703-1758) has been acclaimed as the quintessential puritan of eighteenth-century America who defined not only what Puritanism was, but also what American Christianity would become. Anri Morimoto finds that Edwards's theology, once regarded as disarrayed, precarious, and dangerously unorthodox, is in fact consistent and integral to his general ontology and natural philosophy. By presenting Edwards's vision of salvation as a dynamic process of sharing God's excellence and holiness, Morimoto presents a new paradigm that is radically inclusive, yet theologically responsible.By discussing Edwards in relation to Roman Catholic traditions, Morimoto places him in the context of a broader Christian tradition rather than that of New England Puritanism. Morimoto argues that this view of salvation was not new to the Protestant tradition--in fact, this view was present in Luther, Calvin, and much of the Reformed tradition--but Edwards accented it more clearly and emphatically than anyone else. Morimoto concludes that one does not have to surrender or compromise one's theology to promote ecumenical harmony. This study will be of interest to scholars, teachers and students of theology and religion, church leaders and lay persons of all denominations, evangelical or liberal, and especially those interested in Edwards, Puritanism, and early American intellectual history.
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Anri Morimoto teaches theology and ethics and is University Minister at International Christian University, Tokyo. He is the author of "The Seventeenth-Century Ecumenical Dialogue" in An Ecumenical Journey: Conversations in Christian Ethics Around the Work of Charles Converse West (Eerdmans, forthcoming).
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2 of 2 people found the following review helpful:
5.0 out of 5 stars
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This review is from: Jonathan Edwards and the Catholic Vision of Salvation (Hardcover)
Morimoto seeks to recast Edwards theology of conversion, justification, sanctification, and glorification in a more ecumenical context than what he calls "textbook protestantism". In a way, this makes sense, in that Edwards is without a doubt the foremost American theologian yet to emerge. On the other hand, it's a little weird, in that Edwards himself did not interact much with Roman Catholicism. In fact, most of Edwards works are very much defined by the intellectual climate of 18th century New England, and the theological confrontation with New England "Arminianism".Morimoto compares Edwards primarily to Roman orthodoxy as defined by Aquinas and the Council of Trent. In doing so, he shows that many of the differences stem from an inability or unwillingness of both protestants and the defenders of Roman orthodoxy to understand the terminology being used by the other side. Morimoto also offers frequent comparisons between Edwards and the first generation of reformers (Luther, Calvin, Bucer, etc.). The examples he chooses suggests that Edwards formulations are more in line with historical protestantism than much of modern protestantism, and that the very things (such as his definition of faith) that have embarrassed some Edwards scholars like Perry Miller because they seemed to lean toward Roman doctrinal formulations are in fact the points at which Edwards most strongly echoes the early reformers. Morimoto observes that recent Edwards scholarship has been more cognizant of this fact. From this, he suggests that the current Protestant and Roman understandings of salvation are closer than they have been at any time in the last three centuries. Morimoto's thesis is an interesting one, and he supports it well from primary sources. If nothing else, this book should stimulate the thought of its readers and perhaps some interesting debate.
4 of 5 people found the following review helpful:
5.0 out of 5 stars
Edwards and ecumenism,
This review is from: Jonathan Edwards and the Catholic Vision of Salvation (Hardcover)
Morimoto analyses Edwards "catholic" soteriology and shows it to be consistent with the thinking of the great Reformers. The study highlights the compatibility between at least some reformation traditions and the doctrines of Trent on justification. He is successful in showing that much of the disagreement between Reformation teaching and Tridentine Catholicism are differences in the way words are used to describe a shared understanding. These differences became hardened into theological systems that until recently have seemed to both sides to be incompatible.Anyone interested in ecumenism grounded in the common search for the truth will find this book very useful and enlightening.
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