Thoughts on Jonathan Edwards's "Religious Affections": Day 5

Section II begins with a defense of Edwards postulation, "True religion, in great part, consists in the affections." The holy life God requires of true followers should not result "in weak, dull, and lifeless wishes, raising us but a little above a state of indifference." (237) After all, Romans 12: 11 commands us to "be fervent in spirit |as we serve| the Lord." Deuteronomy 10:12 commands us to serve the Lord our God, "with all our heart, and with all our soul." Edwards also cites the Shemah - Deuteronomy 6:4-5. All of which are parts of memory passages for me; I use Piper's Fighter Verses system. It is not surprising therefore that some of the first passages I memorized from Piper's system were some of the first Scriptures Edwards used in defense of this writing. Piper makes it very clear, frequently, that he consumed Edwards's writings; in many ways, he continues to lay out and live the exhortations therin. Through the rest of Section II, Part 1, Edwards emphasizes that true religion, that is - holiness - consists of powerful affections towards God. Lukewarmness is completely out of the question. He also calls true religion, "the power of godliness." (238)

Thoughts on Jonathan Edwards's "Religious Affections": Day 4

Though Edwards himself confesses "that language is here somewhat imperfect," he strives to make a distinction between the will and the affections, though they are closely related. The will acts, but the affections are those acts that are much more lively and vigorous. (237) So then, everything we do, every action we take springs from our will (inclination). Yet, these things we do, in a routine way, "are not so commonly called affections." (237) Actions are based on our inclinations towards something or our disinclinations away from something else. If it is something we like, and like very much, then the affection of love is evident. If it is something we dislike greatly, the affection is hate. If it is something we like very much but it is not readily present or available, the affection is desire. Other affections Edwards mentions here are joy/delight and grief/sorrow. (237)

Next, Edwards claims that there is never any exercise of affections where the body is left unaffected. The body is altered along with its various fluids. The inverse is also true - when the various fluids are set into motion, affections often spring forth. (237) I agree as I think about loving my wife. I think about her - her beauty, her body, her nature, (and nurture of me) and then, very quickly I might say, the affections of love and desire are launched. Well, then, it does not take very long for the 'fluids' to start a-churnin'. Again, as in yesterday's thoughts, it is clear, however, that only the mind is capable of these thoughts - not the body. It is the soul only that is capable of ideas. Obviously, Edwards uses soul and mind, almost, interchangeably.

Edwards also strives to distinguish affections from passions. Affections are more extensive and thoughful than passions. That is, passions are more closely associated with impluses - those things, those actions, that often overwhelm the mind. (237)

In summary, then, there are two categories of affections. There "are those |objects| by which the soul is carried out to what is in view, cleaving to it, or seeking it." These affections "are love desire, hope, joy, gratitude, complacence." Then there are those objects that one is opposed to, that generate affections such as hatred, fear, anger, and grief, to list a few. Edwards also points out that it is possible to have an affection that is a mixture of the two categories. For example, consider pity. It is easy to be affected towards a suffering person and against the thing that is causing his suffering. (237)

Thoughts on Jonathan Edwards's "Religious Affections": Day 3

The doctrine Edwards sees in Peter's description of his audience's attitude through trials is "True religion, in great part, consists in holy affections." (p.236) Obviously, from yesterday's entry, the affections Edwards noted are live and joy. Before we go much further, it is becoming increasingly important that we define "affections". Edwards agrees; he defines it as, "the more vigorous and sensible exercises of the inclination and will of the soul." (p.237)
So then, there are two faculties, or capabilities, of the soul, according to Edwards: the understanding and the will. The understanding is used to observe the world through sensory input. The understanding is also employed to discern the input it receives. (p.237) The will, which Edwards also calls "the inclination", is not "an indifferent unaffected spectator," but is used to identify input as approved or rejected. (p.237) In summary, I use my understanding to experience the world around me. My will is employed to take actions based on my understanding. (This two-step mode of operation seems logical to me. However, it would be helpful to read secular philosophy on the point and have something to compare, and contrast, Edwards to.)
As for the will, obviously, it either approves or disapproves of the input it receives. Simple life experience shows that the will is sometimes very close to apathy as regards this input. Other times there are strong inclinations and thus decisive actions are taken. (p.237) It is in regards to these stronger inclinations, that the heart comes into play. Edwards means the actual, blood-pumping organ. (After all, without juices flowing through our body, the entire process is not possible.) However, he also connects and identifies the heart with the mind, which will be more clear in a moment.
So then, here is the chain of events: First, we experience the world through our senses; second, our understanding acts as a kind of sorter, a processor, that discerns the input our senses receive; third, our will is either inclined or disinclined towards the input it receives; And, fourth, our mind and heart, in tandem, make decisions and take actions, respectively. (p.237) Again, as regards these actions, it can be said that the heart is the first mover of these actions, not the mind, because it is from the heart that the inclination, or the will, is sprung. This brings to mind a bit from a memory passage from this morning - Prov.4 - Keep your heart with all vigilance for from it flow the springs of life.

Thoughts on Jonathan Edwards's "Religious Affections": Day 2

Edwards continues to lay out the benefits of trials by saying trials "tend to refine |true religion| and deliver it from those mixtures of what is false, which encumber and impede it." (p.236) Therefore, over the span of a believer's life shouldn't there be less and less dross each time, less that needs to be burned away? He also goes on to say that trials make true religions more beautiful, "lively and vigorous." (p.236)
In the text from 1 Peter, Edwards noticed two different exercises or operations of true religion from the persecuted believers Peter wrote to. The first was their love of Christ. It makes no logical sense to the world, when a person is suffering under trials and persecutions, especially when it is apparent that the person in question displays a Godly joy. (Which will lead us to Edwards's second observation in just a moment.)
In our own experience it has seemed that the people who are most baffled by the joy we have despite our circumstances are church members. Charitably, I could say they are simply immature believers. Biblically speaking, they may not even be believers at all. That is, they have not experienced trials and thus, biblically, may not be actual believers (i.e. followers and obey-ers of Christ) OR they have experienced trials and, instead of responding in joy, they have come out of them with cold, embittered hearts. Which, of course, is very dangerous - now there is even more dross to be burned away!
Onto Edwards's second note: he sees joy in Christ as the other exercise of true religion in this passage. Christ is the foundation of their joy; their joy is possible only because its roots are Christ himself. Next, it is important to emphasize that this joy is "inexpressible." There is nothing in this world to compare it to. Finally, he sees that their joy is "full of glory." This "glorified joy" had the effect of raising their natures to a more God-honoring level. (Isn't that God's will for all believers? That we become more like His Son, Jesus Christ?) It filled their thoughts with God-glorifying brightness. Unlike the worldy joys we often experience that "corrupt and debase the mind," this joy "filled their minds with the light of God's glory, and made themselves to shine with some communication of that glory." (p.236)

Thoughts on Jonathan Edwards's "Religious Affections": Day 1

After hearing so many highly-respected people, both still living and not, highly-recommend Jonathan Edwards's "Religious Affections", I decided I would try to read it. Well, on the first day, I did not get very far before I was overwhelmed by my own thoughts and reflections. So then, without further adieu, here are Day 1 Thoughts.

Edwards starts by quoting 1 Peter 1:8. For some context, and because he later refers to the previous two verses, here is the entire passage:

"In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith - more precious than gold that perishes though it is tested by fire - may be found to result in praise and glory and honor at the revelation of Jesus Christ. Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory,"

The surest way, Edwards says, "to distinguish true religion from false" is to observe the trials a particular person is experiencing and then observe the response to trials that person exhibits. (p.236) Even in myself, as I ponder, the trials I have been through, I can see the outcomes I have experienced and am confident, in the Lord and by his grace, that my belief is true and my faith is sure. Edwards also points out that the end result of trials in a believer's life should "praise and |glorify| and honor" Jesus Christ. (p.236)

As followers of Christ we are promised that we will experience sufferings, trials, and tribulations in this world - John 16:33; James 1:2-3, 12; 1 Peter 4:12. However, we often fail to realize this is to, not just our own advantage, that we may see the genuineness of our faith, but it is to the ultimate advantage of an unbelieving world that is desperate for a faith that is more valuable than the purest gold. (p.236)

Thankfully, converting the world is not up to us; if it were, what miserable creatures we would be, realizing our faithlessness has caused the world to not believe. No, our responsibility is not conversion, but preparing ourselves, through (the) spiritual discipline(s), to have a faithful response to sufferings and trials when they come. And they will come. Let's face it, though. As Americans, the most materially blessed people ever, a people constantly inclined and well-trained to seek comfort and avoid pain, our sufferings and trials are often no where near the kinds of persecutions the early believers, Peter's audience in his first epistle, experienced. Nor are they even close to what most new believers the world over are now experiencing. (I am, purposefully, speaking in generalities, because generally this statement is true; no doubt, there are real medical sufferings American believers experience, etc. I even have a friend that was fired for sharing his faith. In America, though, that is about the worst they can do to you - at least, my friend was not imprisoned.)

We can prepare ourselves for sufferings and trials by clinging fast to Christ, as revealed in God's Word. This is important: "as revealed in God's Word," because it is the consistent reading of His Word that feeds our souls, engages our mind, and comforts and encourages our hearts - Romans 15:4. This is, of course, not to say that if we don't "cling to Christ" we lose our salvation. However, if someone who professes belief is not currently clinging, then he is either disobedient (i.e. not reading the Word, not praying, not in fellowship with other believers, etc., etc.) or he is not truly a believer. There is no middle ground. We must be consistent and disciplined in our pursuit of Christ - who is the fount of all knowledge and wisdom, and we must be rigid in our intake of His Word - which lights our way in this world.