bluuebunny/crossref_metadata_2025_split huggingface dataset:
Cervantine Criticism since 2000 and into the Future
Authors: Burningham Bruce R. 
Published: February 2021

Abstract
The past two decades have seen an explosion in Cervantes scholarship. Indeed, it would perhaps not be an exaggeration to suggest that the last twenty years arguably represent the Golden Age of Cervantes criticism: slightly more than half of scholarly works written since 1888 have been published during the last two decades. In other words, during the last twenty years, the body of Cervantes knowledge has more than doubled, greatly expanding our variety of critical perspectives along the way. This chapter discusses the ‘across the centuries’ trend resulting from the various anniversary celebrations related to Cervantes, the ‘Cervantes and the Americas’ collections, Cervantes’s treatment of Islam, and the modernity of the novel, among other trends that have expanded Cervantine criticism since the turn of the current century.
Cervantes and Empire
Authors: De Armas Frederick A. 
Published: February 2021

Abstract
Born in 1547, at a time when Charles V was leader of the western world and ruled the largest empire ever known, Miguel de Cervantes would reflect on his imperial habitat and experiences throughout his works. Cervantes exhibits his pride at fighting for the empire and foregrounds his role at the famous Battle of Lepanto, a naval battle that saw western powers put a stop to the Ottomans, the second great empire of the period with which it competed for control of the Mediterranean. At the same time, his works often problematize questions of empire, from specific tactics in war, to the morality of waging war against other Christian nations, to general questions of imperial expansionism. This essay will point to a continuing wavering and ambiguity in his relations to empire, starting from his first substantial works in the early 1580s until his demise in 1616.
Don Quixote, Part I (1605)
Authors: Williamson Edwin 
Published: February 2021

Abstract
When it first appeared in 1605, Cervantes’s great novel Don Quixote de la Mancha became an international sensation. This chapter follows the chronology of the plot in a critical manner providing the reader with important insight into why Don Quixote has become the second best-selling book of all time. Including the famous scenes of the windmill, the liquidation of Don Quixote’s library, the funeral of Grisóstomo and redemption of Marcela, Ginés de Pasamonte and the galley slaves, El curioso impertinente, the famous tale of Cardenio the star-crossed lover, and a commentary on the role of drama and novels of chivalry in society, Don Quixote, Part One sets the hero and his trusty country squire against the world at large. This chapter explores its deep cultural significance and answers the question of whether or not it is merely a ‘funny book’.
The Nature of God and the Trinity
Authors: Strobel Kyle C. 
Published: February 2021

Abstract
Commonly recognized as fundamental to his thought as a whole, Edwards’s doctrine of the Trinity has, nonetheless, been the subject of much discord in the secondary literature. After initially mapping the various perspectives (or ‘instincts’) on the issue, this chapter turns to the notion of personalism to explain the inner logic of Edwards’s account. This unique feature of Edwards’s doctrine explains how he can utilize traditional theological machinery in his doctrine of God (i.e. psychological imagery, simplicity, actus purus, filioque, and divine blessedness), to establish his idiosyncratic development of perichoresis and the divine attributes. What this reading of Edwards’s doctrine helps establish is how he articulates human speech about God, and various rules for how that speech functions (e.g. talk about God is to talk about person(s); God’s self-giving is funded by, rather than diminished by, God’s perfection).
The Person of Christ
Authors: Hamilton S. Mark 
Published: February 2021

Abstract
Jonathan Edwards’s doctrine of the Person of Christ has provoked a flurry of recent curiosity. Much of this curiosity has to do with how we make sense of the philosophical foundations on which the structure of Edwards’s Christology rests. In this chapter, I attempt to locate Edwards’s two-natures doctrine within the larger picture of catholic Christianity by situating his various claims about the God-man within the context of that historic distinction between concrete-nature and abstract-nature Christology, and all this, in light of his philosophical commitment to immaterialism. Putting Edwards’s philosophical speculations about the doctrine of the person of Christ into conversation with such important developments in the tradition is a step that must be taken if we are going to further enrich our understanding of his contribution to catholic Christology.
Pneumatology
Authors: Caldwell Robert W. 
Published: February 2021

Abstract
Jonathan Edwards’s doctrine of the Holy Spirit played a central role in his theology. Beginning with the immanent Trinity, Edwards argued that the Holy Spirit is the bond of union of the Godhead who unites Father and Son in a communion of infinite, divine love. He then applied this concept Christologically to the hypostatic union, and soteriologically to the mystical union the Church enjoys with God. By closely identifying the Spirit with the divine affection that is communicated to the redeemed, Edwards effectively built his pneumatology directly into his discussions of grace, faith, and religious experience, a point which ensured that his doctrine of the Holy Spirit would pervade much of his writing.
History, Providence, and Eschatology
Authors: Stievermann Jan 
Published: February 2021

Abstract
This chapter discusses Edwards’s view of history and the end times. It does so by examining four interlocking frameworks of interpretation that Edwards inherited from Reformed-Puritan theology: first, a general approach to relating the Bible and history; second, an intense kind of providentialism; third, specific forms of biblical theology aiming toward an integrated salvation history; and fourth, a futurist type of millennialist eschatology. What emerges from this is the picture of an Edwards who was, for the most part, a traditionalist. At the same time, he, like many of his peers, engaged with the intellectual discourses of the Enlightenment, both by partaking in them and criticizing their perceived excesses. Edwards’s version of a moderate Protestant Enlightenment produced a deepened, eschatologically inflected interest in redemption history, which he understood as a progressive continuum. Within this framework of history Edwards came to assign crucial significance to revivals.
Ecclesiology and Sacraments
Authors: Bezzant Rhys 
Published: February 2021

Abstract
Edwards’s understanding of the church drew upon traditional Protestant motifs, but his context was one of secularization, the rise of deism, and the fissiparous impact of revivals. He defined the church from its centre out by highlighting its ministry of Word and sacrament, and he sought to defend the church’s distinction from the world while at the same time opposing separatism. The revivals could undermine clerical authority and cause division, but they also promoted the Spirit’s power to bind believers locally and internationally. Though Edwards refused to use the language of secondary causation to explain the sacraments, the Lord’s Supper was explained as intimate participation in the life of God. Ultimately the world was to be ordered to the church, the focus of God’s eschatological design, without neglecting its missiological responsibilities. The church is both rooted in the purposes of God, and responsive to the environment in which it is planted.
Federalism and Reformed Scholasticism
Authors: van Vlastuin Willem 
Published: February 2021

Abstract
Jonathan Edwards’s understanding of the covenant is treated in this chapter. It is made clear that Edwards developed this theology in the broader context of reformed theology and in his own specific context. In his reflections on the covenant, Edwards concluded that one must draw a distinction between the covenant of redemption and the covenant of grace if one is to understand Arminianism and Antinomianism. Drawing this distinction also allows one to interpret God’s works in history. In his understanding of the covenant of grace, Edwards developed a stricter view of the covenant. In comparison with the reformed tradition and the puritan tradition of Westminster, he minimized the instrumental function that the covenant has, because he interpreted it as a marriage between Christ and his believers. The emphasis on the indwelling of the Spirit in the covenanted believers caused him to reject the preaching of law to believers. Ultimately he also rejected the Half-Way Covenant.
Ethics
Authors: Cochran Elizabeth Agnew 
Published: February 2021

Abstract
Jonathan Edwards is increasingly recognized as a thinker whose understanding of virtue offers important contributions to religious ethics. This chapter examines Edwards’s significance for the field in a number of areas: his account of virtue, his view of moral agency, and his accounts of natural and moral goodness. The chapter explains the distinctive character of Edwards’s account of virtue by noting points of continuity and divergence between Edwardsean ‘true virtue,’ a love for God and all created beings that emulates and participates in divine love, and Aristotelian and Thomistic understandings of virtue. The chapter then considers the challenges that Edwards’s soteriology poses for his accounts of moral agency and moral formation. It concludes by arguing that these challenges are partly addressed through exploring the nuances of Edwards’s theology of creation, which also provides a potential starting point for considering how Edwards’s theology may inform contemporary debates in social ethics.
Aesthetics
Authors: Dyrness William A. , Wells Christi 
Published: February 2021

Abstract
Edwards’s aesthetics grounded in the ongoing work of God communicated in creation, not only lies at the centre of his thought but is increasingly recognized as one of his most original contributions to theology. Edwards’s reflection on God’s beauty emerged in the context of his work as a pastor, which allowed him to frame God’s dynamic presence in dramatic and multi-sensory categories. For Edwards Beauty glimpsed in the form of images formed in the mind reflects a consent of being; the visual beauty of symmetry and proportion is meant to move the heart to consent to the will of God reflected in creation—what Edwards calls respectively secondary and primary beauty. All creatures are types and shadows of spiritual realities; beauty and morality are linked, though only the Holy Spirit allows believers to consent to God’s self-disclosure in creation. Edwards’s neo-platonic framework allowed his reflections on the revivals to affirm physical beauty while subordinating its meaning to the spiritual, enhancing its role as revelation but diminishing its value as an end in itself.
Imagination and Hermeneutics
Authors: Reklis Kathryn 
Published: February 2021

Abstract
In most eighteenth-century Anglo-American and European thought, the imagination was a dangerous faculty, at odds with ‘hermeneutics’ as a system of interpretation. This chapter, however, will argue that the sanctified imagination is key to understanding Edwards’s overall hermeneutic, which will be defined as his system of typology whereby any and everything—textual, material, or ideational—can and does point to the nature of being as God’s self-communication. It will trace scholarly debates about Edwards’s place in eighteenth-century epistemological controversies, his conflictual relationship with the idea of the ‘imagination’ within these debates (in relationship to his aesthetic theology), and scholarly attempts to understand his unique system of typology as his particular hermeneutical theory. The chapter ends by exploring future directions for scholarship by thinking of his typological system as a form of ‘imperial epistemology’ that expands how we think of Edwards’s colonial context and relationship to debates about modernity.
Idealism and Aetiology
Authors: Rehnman Sebastian 
Published: February 2021

Abstract
Jonathan Edwards aims to account for causes by reference to the ideas of God. Every finite being not only depends on but consists in God having an idea of it and God is the one immediate cause for anything that exists on each occasion. He takes this idealistic aetiology to be the true factual description of things. However, his argument about ‘the nature of things’ is (partly) definitional and existential, and so he is introducing and recommending a new use for natures being immediate productions out of nothing at each moment. This chapter argues that his inference can be validly drawn only from the ordinary use of ‘substance’ or ‘nature’ but he attempts to draw it from his novel use. His idealism and aetiology thus affirm or presuppose for their intelligibility the existence of conditions that he denies. So, Edwards’s argument for idealistic aetiology is invalid.
Spirituality and Devotion
Authors: Hambrick-Stowe Charles E. 
Published: February 2021

Abstract
The spirituality and devotional practice of Jonathan Edwards, glimpsed in his personal writings and in the first-hand observations of Samuel Hopkins, is illuminated as well in the full range of his writings, including decades of sermons, notes on Scripture, and theological reflection in the ‘Miscellanies’. Pre-eminently biblical in focus, his piety was both intensely personal and integral to his intellectual work and public ministry. Even sensing the divine while meditating in nature, his mind was always fixed on God’s Word and the work of Christ in redemption. Rooted in the Augustinian–Reformed–Puritan tradition, he balanced ecstasy and order in his ‘sense of the heart’ core idea, embraced the new hymnody along with Psalm singing, and engaged Enlightenment empirical methodology in his understanding of religious experience. For Edwards, behaviour and piety were united in a spirituality of beauty and benevolence.
Family Life
Authors: Chamberlain Ava 
Published: February 2021

Abstract
This chapter gives an overview of the family life of Jonathan Edwards. It seeks to establish Edwards’s success as a patriarch in colonial New England according to Puritan standards. Beginning with his relationships with his father, Timothy Edwards, and his maternal grandfather, Solomon Stoddard, both pastors, this chapter traces the relational and familial dynamics throughout Edwards’s life. From a young age, Edwards sought to establish himself as a mature and godly man capable of heading a family. After moving to Northampton, Edwards married Sarah Pierpont at the age of 23 and began a family of his own. Together, they had eleven children and ran their household successfully. Edwards’s discipline, kindness, and faithful presence helped him to become a model Puritan patriarch. While Jonathan and Sarah’s lives were both cut short, they left a legacy of love and domestic flourishing behind them when they passed.
Parish Ministry
Authors: Stout Harry S. 
Published: February 2021

Abstract
This chapter surveys Jonathan Edwards’s time as a pastor serving in four congregations, giving particular attention to his years in Northampton, Massachusetts. It begins by considering Edwards’s father, Timothy Edwards, and the challenges of his ministry. These would have shaped Jonathan Edwards as a young man destined to pursue the pastorate. Timothy Edwards also had a significant impact on Jonathan Edwards’s first pastorates in New York and Bolton, Connecticut. The chapter then describes the innovative pastorate of Solomon Stoddard, Jonathan Edwards’s grandfather and predecessor at Northampton, and its attendant controversies—controversies Jonathan Edwards would later inherit as pastor of Northampton. The majority of the chapter explores Edwards’s time at Northampton, from his earliest days of preaching and evangelism to times of revival and success to eventual conflict and expulsion. The chapter closes with a brief look at Edwards’s final years, including his final pastorate at Stockbridge, Massachusetts.
Biblical Exegesis
Authors: Brown Robert E. 
Published: February 2021

Abstract
Jonathan Edwards’s exegesis brought together a remarkable constellation of issues in early modern thought and biblical interpretation. Although he lived on the frontier of the British empire, he lived intimately with the core philosophical and theological issues at the heart of that society. The Bible’s status as an unquestioned religious and social authority was under scrutiny during his lifetime, with many concluding that it was hopelessly primitive and outmoded. Edwards sought to fashion an interpretive approach that took seriously modern historical, scientific, and anthropological discoveries, while maintaining a high degree of confidence in the Bible as the revelation of God. Thus, he adapted much of his interpretation to modern categories of thought, while at the same time employing traditional modes of theological interpretation such as typology, miracles, and the analogy of faith. His exegesis served to underwrite all of his major theological treatises.
Writing and Preaching Sermons
Authors: Minkema Kenneth P. 
Published: February 2021

Abstract
Much can be learned of how Jonathan Edwards composed and delivered his sermons by examining the large collection of physical manuscript booklets that he left behind. Taking a material and cultural history approach, this chapter guides the reader through Edwards’s process of writing, preaching, and re-purposing his sermons and discourses, from selecting and cutting the paper, to constructing booklets, to storing them. Along the way, we discover that Edwards incorporated a diverse range of other documents and ephemera from his own life and that of his family, congregation, and acquaintance, all of which point to the connectedness of sermons to a wide network of relationships. An effort is then made to get a sense of what Edwards’s preaching style was—what was his manner of delivery, how engaged he was with his audiences. Some surprising things emerge that give a new impression of Edwards the preacher.
Historical and Ecclesiastical Contexts
Authors: Marsden George 
Published: February 2021

Abstract
This chapter sketches some of the webs of interrelated contexts that helped shape Edwards’s life and work. It surveys some of the background contexts growing out of the Reformation, Puritanism in England, and related political developments including the seventeenth-century political revolutions. Then it turns to the background of seventeenth-century Puritan New England including ecclesiastical and political developments that shaped the world Edwards was born into. Finally it looks at the major social, political, and ecclesiastical contexts shaping Edwards’s world during his years in eighteenth-century New England. That includes relations to Indians both in warfare and in missions, British wars with Roman Catholic powers, colonial politics and local colonial government, hierarchical social assumptions, slavery, church controversies, especially regarding the sacraments, and international and colonial pietism and awakenings.
Education
Authors: Potgieter Esmari 
Published: February 2021

Abstract
Edwards focused much of his pastoral energies on children, youth, and ministry students. This chapter seeks to trace and build on the research (mainly presented in dissertations and in Minkema’s biographical introductions) that deals with ‘Edwards as educator’. For Edwards, education’s primary aim was to serve the salvific knowledge of God, which then had to shape the learner’s whole life. In order to achieve this aim, education had to take place within a close, triangular relationship between Christ, the teacher, and the learner. Emphasis was placed on learning with understanding and on the individual responsibility to learn. Edwards’s educational methods revolved around questioning and discussion. Although his educational ideas were not wholly original, his educational impact, as mediated by his New Light followers, was significant. The chapter ends with a tentative evaluation of his educational legacy in light of his revivalism.
Ministry to the Bound and Enslaved
Authors: Saillant John 
Published: February 2021

Abstract
This chapter analyses slavery and missions together for the first time in Edwardsean scholarship. From 1731 to 1758 Edwards not only owned slaves but also advocated missions among Native Americans. He helped found the Stockbridge mission then assumed its pulpit. Immersed in a missionary network, he wrote David Brainerd’s biography and launched Gideon Hawley’s lifetime of mission labour. Many Indians were enslaved after King Philip’s War; many fell into bondage or servitude in the mid-eighteenth century. Native Americans in Edwards’s time feared enslavement. The Atlantic slave system swelled in the mid-eighteenth century. Slaveholder, yet opponent of the slave trade, Edwards developed typological arguments that criticized English settlers for their depredations against Native Americans. In this, Edwards honed a theological instrument later wielded by abolitionists. Edwardsean typology undermined biblical proslavery arguments, clearing a path for modern abolitionism as opposition to enslavement in all times and places.
Australia
Authors: Piggin Stuart 
Published: February 2021

Abstract
Because evangelicalism has been arguably the strongest expression of Christianity in Australia, Edwards, as one of its principal founders, has been a seminal presence. The explicit reception of his writings, however, was not extensive in the nineteenth century and was most evident among Presbyterian clergy. In the twentieth century he was central to the ‘marriage mysticism’ of the Reformed theologians attached to the New Creation Teaching Ministry headed by the Rev. Geoff Bingham, an Edwards aficionado. At the end of the twentieth century, Edwards was increasingly cited by both supporters and opponents of the Charismatic movement. At the beginning of the twenty-first century, he has been the subject of increasingly sophisticated academic inquiry. His spirituality and ecclesiology have been studied with a view to benefitting especially evangelical churches, while his trinitarian theology has been quarried by those, not necessarily evangelicals, who have been captivated by Edwards’s thinking on creation and design.
Africa
Authors: Neele Adriaan C. 
Published: February 2021

Abstract
Jonathan Edwards’s attention to Africa cannot go unnoticed, as articulated in his A History of the Work of Redemption. Less attention, however, has been given to the reception of Edwards’s works in Africa. This absence in Edwardsean research is remarkable, as many of his works have been reprinted, translated, and published from the eighteenth century onwards, particularly by those who had a vested interest in missionary movements and societies labouring throughout Africa. In fact, the reception of Edwards’s thought in Africa is primarily through the work of nineteenth-century missionaries and missionary societies—willing or unwilling participants of the colonial European expansion in Africa. Several of his works translated into Arabic, Dutch, English, French, and German found their way from Cairo to Cape Town. This chapter, then, is a preliminary overview from North Africa to Southern Africa of the distribution, use, and appropriation of some of Edwards’s works throughout the continent.