Does Edwards have a “Thoroughgoing ‘Feminine’ Ecclesiology?” a Response to Benjamin Wayman in a Reconsideration of the Evidence in the Blank Bible

Cameron Schweitzer


Jonathan Edwards was a man mighty in the Scriptures. Douglas Sweeney, a modern pioneer of the voluminous forest that is Edwards’ exegetical corpus, states that Edwards’ engagement with the Bible “occupied the lion’s share of his time,” and was the “scholarly work which he took most seriously.” A “new wind” has begun to blow across the field of Edwardsean studies, bringing with it new students of those long-neglected pages of Edwards’s exegetical reflections.This movement is beginning to reshape the distorted, twentieth-century portrait of Northampton’s Pastor: a trapped, tortured cleric who secretly devoted his mental energies to scientific, philosophical, and psychological musings, pining for the day when such work could consume his time.3 These authors have begun to appreciate, therefore, the historical Edwards, who was a typical minister from “a ministerial family in eighteenth-century New England,” and “unapologetically, undeniably, and deliberately devoted” to understanding the Bible.”


History, Religion

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