The pastorate requires a strong thought life. It’s too common for pastors to play the part of inane religious zealot. Jonathan Edwards, the colonial pastor, did not play that role. In a fantastic biography Stephen J. Nichols explores the amazing thought life of “America’s greatest theologian.” Edwards was a profound thinker and pastors would do well to imitate his commitment to a rich, diverse life of the mind. But whether you’re a pastor or not, it is Nichols' conviction that Edwards has much to say to all Christians.
Nichols’ book is not a typical biography. The subtitle of the book states plainly that it is “A Guided Tour of His Life and Thought.” The book is really a tour of Edwards’ mind. Nichols walks us through some of the most important of Edwards writings. He gives concise overviews and introductions to A Faithful Narrative, Religious Affections, History of the Work of Redemption, and Freedom of the Will (among a number of sermons and other writings). But, it is more than just an introduction to his various writing projects. It is an exploration of the mind of a great theologian.
One of the more interesting discussions in the book is an exploration of Edwards' Miscellanies. Nichols writes:
"The Miscellanies involves everything from philosophical and scientific explorations to exegetical notes on a biblical passage, from the authorship of Genesis to the nature of vision" (40-41).
These reflections were sometimes no more than a few lines; at other times they were pages-long. He was constantly thinking and reflecting and the nine volumes comprising the Miscellanies represent an incredibly diverse and active thought life. Nichols describes the constant activity of Edwards’ mind. In nice weather he would take ink and paper with him on horseback rides and pause in the meadow to jot down ideas. In cold months he would pin “pieces of cloth to his coat, associating the cloth with a particular idea” (42). To be sure Edwards looked quite strange walking around town covered in pieces of cloth, but that’s just how important his thoughts were. Edwards didn’t dare lose a single idea before he had the chance to record it. He was constantly thinking, analyzing, studying, and seeking to understand God.
Nichols describes Edwards engagement with nature too. He was a man interested in science and nature, utilizing many ideas from Isaac Newton. But even here his bent was always towards understanding God better. Whether writing about rainbows and light rays or the flying spider, Edwards views in the visible world the invisible God. Creation points him to spiritual realities. Even in his discussion of revival he finds an illustration from meteors helpful. Few pastors have such a diverse and active mind, and yet we should.
Edwards was a philosopher, a theologian, a scientist, and yet a pastor. It’s not common to unite all these labels in one person. But “Edwards was able to weave all of these interests together in his lifelong quest of glorifying and enjoying God” (161). He is a great role model for pastors today. Certainly he is not perfect, and future studies will, I am sure, expose this. But Christians today, and pastors in particular, would do well to imitate his active and critical thinking. The pastorate requires a strong thought life.