Synopsis: A Divine and Supernatural Light by Jonathon Edwards

Jonathon Edwards argues of A Divine and Supernatural Light that blesses individual with truth. Truth, as defined, pertains to the knowledge of bestowed by God in accordance to Christian Scriptures and Rationality. Subsequently, Edwards epitomizes the argument with a biblical reference to Jesus as son of god and how his followers, notably Peter, are blessed with a Divine and Supernatural Light; that is, the possession of actual truth to know that Christ was the “Son of the Living God.” For example, the theologian attributes the discoveries and knowledge (religious or not—with the exception of evil inclinations) of mortal men in the arts and sciences to the plenary imparter of such knowledge, God.
            The main argument is tripartite. Edwards attempts to (1.) show what the divine light is, (2.) how it is given immediately by God, and (3.) the truth of this “Doctrine.” The first starts by explaining what the Divine Light is not. Divine light is not when men, that are in a natural condition, are with sin and misery. Evil is diametrically opposed to God. For example, when men are goaded to sin it is attributed to the devil disguised as an angel. Thus, sin is not a consequence or entailment of this Divine Light. The spirit of god acts as an extrinsic occasional agent towards particular persons. In contrasting instances, Edwards talks of a those who are united with the Spirit of God vis-à-vis those are not united with god. Furthermore, Edwards believes the spiritual light does not contain new truths or propositions not contained in the word of God. On the contrary, what exists in scriptures is the unimpeachable truth and following from it are not new discoveries but entails from truth by God. Edwards answers in the affirmative what Divine Light is. There is a difference between having knowledge of god and sensing god. That is, the mind is possessive of knowledge and inclinations against truth (god). The heart can sense the truth of divine things. Subsequently, that a thing is noticeably divine is by itself sufficient to convince one of its truth.

In the second portion, Edwards argues light given by god is immediately convincing and undeniably the truth. Natural faculties of man are imbued by the grace of God. They are the subject of God’s bestowment of Divine Light. This light consists of the same irrevocable truths pursuant to Christian Scriptures. It can be said God uses this light exclusive of natural force within man; so, the Divine Light is an immediate certainty as opposed to the maligned inclinations of man in the natural state without this light.

Third argues that “The Doctrine”, of The Divine Light, exists. Edwards, gives two reasons supporting The Doctrine. The first is based on a scriptural context. This is a reference to the Holy Scripture. Edwards gives instances “how saints differ from the ungodly” and their knowledge (implicitly, occurring from The Divine Light) is in accordance to God and Jesus Christ. The second is based on The Doctrine’s rationality. This is the culmination of Edward’s argument whereby that “Excellency in divine things” is distinguishable upon looking at them. For example, Edwards claim the divinity of these things are a given and that God’s presence and visibly distinguishable divine characteristics sets God apart from man. Divine knowledge is, once again, given immediately by God and is not obtained by man’s natural means. Edwards believes reason is necessary to construe the notion of these doctrines emanating from The Light. However, he makes a distinction between natural reason (that which is found by man’s head) and “Reason” pursuant to the sense associated with the heart and subsequently to the Divine Light god imparts on it.

-Vicente Barriatos