最棒的基督徒生命 42

神的學者牧師

約拿單.愛德華滋Jonathan Edwards
1703 - 1758

愛德華滋被視為美國所出產最聰明的美國人之一，但他最為人所知的可能是他所傳講的一篇道：『落在忿怒之神手中的罪人』（Sinners in the Hands of an Angry God）。這若不是歷史上最大的諷刺，就是對美國最貼切不過的預言？美國第一次與第二次覺醒是由深度悔改所點燃的；聖經清楚提到神是會生氣的，但祂在採取行動前傾向警告那些已經煽動他怒氣的人。他們若悔改，祂便很快赦免。神現在生氣嗎？

在自然神論與宗教矛盾成長時期，愛德華滋的道被視為點燃第一次大覺醒的火焰，他的生命便是一個信息，展示出智慧人仍尋求主，而瞭解祂的審判便是真正的智慧。

愛德華滋生長在一個熱愛學習的家庭，他在12歲就進入耶魯大學。他深受約翰.洛克（John Locke）『一篇關於人類瞭解的文章』影響，他也發展對自然科學的熱愛。自然科學讓許多人轉向自然神論，但它們對愛德華滋的影響剛好相反，他變得更多尋求主與祂的救恩。在他大學的最後一年，他經歷了一個轉化，就是他『重生了』。

大學畢業後，他讀了二年神學。在這段時間，他對自然的瞭解成為神深化在他裡面的特別信息。他將他對創造的愛視為祂對創造者之愛的結果。在他一生中他一直抱持著這樣的看法，他在神的良善與神對罪的嚴厲之間平衡他的知識，此堅固的道德指南針成為他生命的特徵。

身為一個與清教徒傳承教會有關的喀爾文教徒，愛德華滋對個人紀律採用著堅定的計畫，他相信有節制與嚴苛的禁食，不浪費光陰。他也維持著包括每天花13小時讀書的時間表，為此緣故他被視為『學者型牧師』。他對知識深度之愛帶領他成為一位有聲譽的傳道人、復興家、神學家與哲學家。他仍被視為他的時代最偉大的思想家之一，他在門徒與知識之間的有力結合，儼然成為美國第一次大覺醒最大的單一影響。

愛德華滋在他麻州的教會看見美國歷史上從1733到1735年所經歷的第一次復興，因著復興帶來的深度認罪，許多人開始攻擊此復興如同宗教狂熱。倘若撒旦無法停止神的工作，牠常會使其落後或過了頭。這似乎在第一次復興中發生，屬靈的悲劇造成此復興枯萎。然而，復興的消息傳到英國和蘇格蘭，引起數個新興的傳道人注意，美國殖民地對他們而言就像一塊結實纍纍的復興禾場。

雖然第一波的復興並沒有維持太久，愛德華滋保有對神極大的愛，並對復興停止不斷道歉。他看到了復興在轉化生命、改變社會上的潛能，為了更多瞭解，他研讀著心理轉化的細節，尋求更多瞭解人類行為，以及為靈魂帶來救贖與重建的屬靈亮光。

當喬治.懷特腓（George Whitefield）在1739到1740年開始他的殖民地傳道旅程，他與愛德華滋連結。懷特腓對美洲殖民地有著顯著的影響，連班傑明•富蘭克林（Benjamin Franklin）都與這位佈道家做朋友，在他所出版的報紙首頁刊登他所有的講道。對神事物的一般思考與人對神的責任，很快瀰漫在新英格蘭地區，懷特腓的講道提醒了愛德華滋有關復興的種種，他與曾經歷過的人再次開始渴望復興。

就在這樣的氣氛下，到了1741年間復興爆發了，許多人將此歸功給愛德華滋最著名的講道：『落在忿怒之神手中罪人』。根據傳聞，他是在燭光下以單調的聲音讀這篇講章的。這很可能是真的，此為愛德華滋在信息中隨著邏輯重點常出現的風格。或許講道是以單調枯燥的方式呈現，但認罪的靈落在聽到的人身上，他們痛苦大哭，聲音傳到很遠，吸引別人來到這裡。甚至深度的認罪橫掃整個地區，復興還傳到了最南邊的紐澤西。

反對的聲浪再次興起，認為他們所領受的過於情感主義，彰顯出大喊、大笑、甚至昏厥，就是今日眾人所知的『被聖靈擊倒』。愛德華滋辯護這些行為是聖靈在人身上運行的正常回應，並出版一本著作來捍衛這些行為，書名為『辨別聖靈做工的標記』。他對於支持復興的主要論證，就是國家的道德大大改善。

道德大大改善是美國第一次覺醒的明顯結果，復興在許多地方發生，每一個都持續了一、二年。大覺醒本身則持續了數十年，成為極大又穩定的雨水，使得這塊土地的屬靈水位逐漸上升。許多很棒的學院與大學因而誕生，為這個國家供應了許多傳道人和牧師，使其越來越多吸收關於神的事物。

同個時間，約翰.衞斯理（John Wesley）的循道派運動（Methodist movement）在整個英國傳開。摩拉維亞宣教運動也在南部殖民地深根，開始傳到世界各地。許多正面的影響幫助發展，最後成為建立美國這個國家的屬靈DNA，但愛德華滋可能帶來最大的影響。他堅決傳講罪所帶來的必然結果，卻也會以神在十字架為罪犧牲的愛作為結束。對愛德華滋而言，一個轉向主的人認罪越深，也越倚靠十字架並渴慕引領他們生命的救主。

在進入20世紀之初，美國學者溫許普（A.E. Winship）在愛德華滋死後追蹤了他的子孫長達150年，同時他也追蹤與愛德華滋同期的著名罪犯馬克.尤克斯（Max Jukes），研究結果提供了屬靈強大傳承的非凡見證：

愛德華滋的傳承包括： 
1位美國副總統
3位議員
13位大學校長
30位法官
65位教授
80位公職人員
100位律師
100位宣教士

馬克.尤克斯的後裔包括：
7位殺人犯
60位小偷
50位妓女
130位罪犯
超過300位乞丐（超過2千位長年住在救濟院）
400位酒鬼

馬克.尤克斯後裔估計花費當時政府超過120萬美元。

愛德華滋一些受歡迎的著作包括：
神創造世界的目的（The End for Which God Created the World）
大衛‧布萊納的生平記載（The Life of David Brainerd）
宗教情操（Religious Affections）
基督國度在地上的進展（The Advancement of Christ's Kingdom on Earth）
辨別聖靈做工的標記（Distinguishing Marks of a Work of the Spirit of God）

(摘自喬納 word for the week, Week42, 2015)



The Scholarly Pastor- The Greatest Christian Life
Week 42, 2015 
Rick Joyner 

Jonathan Edwards
1703 - 1758

Jonathan Edwards is considered one of the greatest intellects America ever produced, yet he is perhaps best known for a single sermon he preached entitled "Sinners in the Hands of an Angry God.” Is this one of the great ironies of history, or could it be both fitting and prophetic? The first and second Great Awakenings were sparked by movements of profound repentance. The Scriptures are clear that God does get angry, but He tends to warn those who have provoked Him before He takes action. If they repent, He is quick to forgive. Is He angry now?

In a time of growing Deism and religious ambivalence, Edward’s sermon was considered to have sparked the flames of the First Great Awakening. His life was a message showing how real wise men still seek the Lord, and that understanding His judgments is true intelligence.

Born to a family devoted to learning, Edwards entered Yale University at just twelve years old. He was deeply influenced by John Locke's “An Essay Concerning Human Understanding,” and he developed a love for the natural sciences. The natural sciences turned many toward Deism, but they had the opposite affect on Edwards. He became a more devoted seeker of Christ and His salvation. In his last year of undergraduate study, he had a transformational experience in which he was “born again.”

After graduation, he studied theology for two years. During this time, his understanding of nature as a special message from God deepened. He came to view his love of creation as the result of his love for the Creator. He maintained this view throughout his life. He balanced his knowledge of the goodness of God with the Lord’s severity toward the sin destroying mankind. This strong moral compass was a hallmark of his life.

As a Calvinist associated with Congregationalists of Puritan heritage, Edwards followed a resolute plan for personal discipline as he matured. He believed in sobriety, a strict diet, and not wasting time. He also maintained a schedule that included thirteen hours of study a day. For this reason he was considered “a scholarly pastor, not a visiting one.” His great love of knowledge led him to become a renowned preacher, revivalist, theologian, and philosopher. He is still considered one of the greatest thinkers of all time. This remarkable and powerful combination of discipline and knowledge was likely the single greatest influence on the First Great Awakening.

Edwards oversaw some of the first revivals in American history from 1733–1735 at his church in Northampton, Massachusetts. Because of the deep conviction of sin that accompanied revival, many began to attack it as fanaticism. If Satan cannot stop a move of God, he will often get behind it and try to push it too far. This seemed to happen in the first revival, and spiritual tragedies caused it to fade. However, news of what had happened went as far as England and Scotland, catching the attention of several emerging preachers. The American colonies seemed to them as a fruitful harvest field.

Though the first wave of revival did not last long, Edwards remained a great lover of and apologist for revival. He saw the potential of revival for transforming lives and changing society. Ever in pursuit of understanding, Edwards studied the converted “in great psychological detail,” seeking to better understand human behavior and the divine illumination of the soul that brought redemption and restoration.

When George Whitefield began his preaching tour of the colonies in 1739-1740, he found an ally in Edwards. Whitefield had a remarkable impact on the colonies. Benjamin Franklin befriended the evangelist and published all of his sermons on the front page of his newspaper. Soon general consideration of the things of God and man’s responsibility to Him permeated New England. Whitefield’s preaching reminded Edwards of the revival, and he and those who had experienced it began to long for it again.

It was in this climate that the 1741 revival broke out. Many credit its beginning with Edward’s most famous sermon, “Sinners in the Hands of an Angry God.” Reportedly, he read this sermon by the light of a candle, in a monotone voice. This is likely true as it’s in keeping with Edward’s systematic style of following logical points in his messages. It may have been delivered in a dry monotone, but such conviction came upon those who heard it that their cries of anguish could be heard far away, drawing others to the site. A profound conviction of sin swept throughout the region as the revival spread as far south as New Jersey. 

Opposition again arose because of the perceived emotionalism, demonstrated by outcries, convulsions, and even fainting, known today as “slain in the Spirit.” Edwards defended these as legitimate responses to the move of the Holy Spirit upon a soul, and published a defense of them in The Distinguishing Marks of a Work of the Spirit of God. His main argument in favor of the revival was the great moral improvement of the country.

This great moral improvement was an obvious result of the First Great Awakening. Revivals broke out in various places, and each would last for a year or two. The Awakening itself lasted for decades and became like a great and steady rain that gradually raised the spiritual water tables of the land. Great colleges and universities were birthed and provided preachers and pastors for a country increasingly absorbed by the things of God.

At the same time, John Wesley’s Methodist movement spread throughout England. The great Moravian missionary movement also took root in the southern colonies and began to spread around the world. Many positive influences contributed to the spiritual DNA of the developing nation that became the United States, but Jonathan Edwards may have had the greatest impact. He resolutely preached the sure consequences of sin, but always concluded with the great love of God demonstrated by His sacrifice for sin on the cross. To Edwards, the deeper the convert’s conviction of sin, the greater their dependence on the cross and love for the Savior that guided their life. 

At the turn of the 20th century, A.E. Winship traced the descendants of Jonathan Edwards up to one hundred fifty years after his death. He also tracked the descendants of Max Jukes, a contemporary of Edwards and a noted criminal. The results provided a remarkable testimony of the power of legacy.

Jonathan Edwards’ legacy included:
One U.S. Vice-President
Three U.S. Senators
Three Governors
Three Mayors
Thirteen College Presidents
Thirty Judges
Sixty-five Professors
Eighty Public Office Holders
One Hundred Lawyers
One Hundred Missionaries

Max Jukes’ descendants included:
Seven Murderers
Sixty Thieves
Fifty “Women of Debauchery”
One Hundred Thirty other Convicts
Over Three Hundred Paupers (with over two thousand years lived in poorhouses)
Four hundred physically wrecked by indulgent living

It was estimated that Max Juke’s descendants cost the state more than 1.2 million at the time.

A few of Edward’s popular books include:
The End for Which God Created the World
The Life of David Brainerd
Religious Affections
The Advancement of Christ's Kingdom on Earth
Distinguishing Marks of a Work of the Spirit of God