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That the social “Christian” zeitgeist of a given era, including ours, does not necessarily mean that it is truly Christian. Also, Jonathan Edwards was a godly man, and the church surrounded him in prerevolutionary Puritan New England while slavery was largely unquestioned and accepted by Christ ...

I believe Hopkins used the social and activist stimuli located in Edwards’s doctrine of benevolence to derive social concern and activism for his doctrine of disinterested benevolence, which was expressed in his abolitionist stance. What I mean by social and activist stimuli is the ways Edwards ...

As mentioned in the previous response, Edwards’s moral or ethical theology, which provides the social activist foundation for his virtue theory, is found primarily in his sermons and in various Miscellany entries. For example, in the sermon series Charity and Its Fruits, Edwards discusses the ...

Scholars have portrayed Edwards’s ethics as philosophical, aesthetic, and/or theological in nature, thereby lacking a clear social vision in his virtue theory. Likewise, Hopkins has been portrayed as having a legal and activist ethics, which is seen as diverging from Edwards’s moral thought. A key ...

Simply put, Hopkins became a committed abolitionist. After his time pastoring in Great Barrington, Massachusetts, he was deeply impacted by observing enslaved people being unloaded at various slave-trading docks in Newport, Rhode Island, beginning in 1770. The inhumanity of the slave trade marked ...

A key reason is that Hopkins lived into the revolutionary years when institutionalized slavery was questioned, considering the increasing desire for emancipation from Britain. Because Edwards passed in 1758, he lived the duration of his life in Puritan New England, though I believe the intellectual ...