Religious Affections Summary

10 questions on the main ideas. Each answer comes with a short explanation.

Take it one question at a time

1. Question 1

   According to Edwards in 'Religious Affections,' what is the fundamental difference between true and false religious affections?

   1. True affections are always accompanied by outward displays of emotion, while false ones are not.
   2. True affections arise from a supernatural work of the Holy Spirit on the soul, leading to a change in nature, while false ones are merely natural or carnal.
   3. True affections are primarily intellectual assent to doctrine, whereas false ones are based on feeling.
   4. True affections result in immediate perfection and sinlessness, while false ones do not.
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   B. True affections arise from a supernatural work of the Holy Spirit on the soul, leading to a change in nature, while false ones are merely natural or carnal. Edwards argues that true religious affections are the fruit of a divine and supernatural light in the soul, transforming the heart and leading to new spiritual senses, distinguishing them from mere natural excitements or imitations.

2. Question 2

   Edwards identifies twelve signs of truly gracious affections. Which of the following is NOT one of the negative 'signs that are no signs' that Edwards discusses early in the treatise?

   1. That the affections are very great, or raised to a great degree.
   2. That the affections dispose persons to speak much about religious things.
   3. That the affections are accompanied by bodily effects, such as tears or trembling.
   4. That the affections lead to a deep sense of the beauty and excellence of divine things.
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   D. That the affections lead to a deep sense of the beauty and excellence of divine things. Edwards begins by dismantling common misconceptions, asserting that outward expressions, intensity, or fluency in religious discourse are not, in themselves, definitive proofs of genuine grace. A deep sense of divine beauty is, in fact, a positive sign.

3. Question 3

   Edwards emphasizes that truly gracious affections arise from a spiritual understanding of divine things. What kind of 'knowledge' does he primarily refer to in this context?

   1. A mere notional or speculative knowledge of theological propositions.
   2. An experiential, 'sense of the heart' knowledge of the beauty and sweetness of divine things.
   3. Knowledge gained through extensive academic study and philosophical inquiry.
   4. Knowledge derived solely from the testimony of human authorities or traditions.
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   B. An experiential, 'sense of the heart' knowledge of the beauty and sweetness of divine things. Edwards distinguishes between a 'mere notional knowledge' and a 'spiritual sense' or 'sense of the heart' where the soul apprehends the intrinsic beauty and excellence of God and divine truths, leading to genuine affections.

4. Question 4

   One of Edwards's key signs of truly gracious affections is that they are founded on 'the loveliness of divine things.' What does he mean by 'loveliness' in this specific theological context?

   1. The temporal benefits or rewards that come from religious practice.
   2. The outward attractiveness or aesthetic appeal of religious rituals and symbols.
   3. The intrinsic, inherent beauty and excellency of God's character and attributes, apprehended spiritually.
   4. The emotional comfort and peace that religion can provide to an individual.
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   C. The intrinsic, inherent beauty and excellency of God's character and attributes, apprehended spiritually. For Edwards, the 'loveliness' of divine things refers to their intrinsic excellence and beauty, particularly the holiness and moral perfection of God, rather than any perceived benefit or outward appearance.

5. Question 5

   Edwards argues that truly gracious affections are accompanied by a change in a person's 'nature or disposition.' What is the primary spiritual evidence of this change according to Edwards?

   1. A sudden and complete cessation of all sinful thoughts and desires.
   2. An increased zeal for intellectual debate and theological argumentation.
   3. A deep and abiding hatred of sin, and a hunger and thirst after righteousness.
   4. A strong desire to preach and convert others, regardless of personal holiness.
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   C. A deep and abiding hatred of sin, and a hunger and thirst after righteousness. Edwards repeatedly emphasizes that true grace transforms the 'bent' or 'disposition' of the soul, leading to a genuine love for holiness and a deep aversion to sin, manifesting in a desire for righteousness.

6. Question 6

   In discussing the 'new spiritual sense,' Edwards draws an analogy. What is the most fitting analogy he uses to describe how a person comes to perceive the beauty of divine things?

   1. Learning to read a new language by studying its grammar rules.
   2. A blind man suddenly gaining sight and seeing the colors of a rainbow.
   3. A mathematician solving a complex equation through logical deduction.
   4. A historian discovering new facts about a past event through diligent research.
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   B. A blind man suddenly gaining sight and seeing the colors of a rainbow. Edwards famously uses the analogy of a blind man gaining sight to illustrate the 'new spiritual sense' – it is not merely intellectual apprehension but a new faculty of perception that apprehends the inherent beauty and sweetness of divine things.

7. Question 7

   Edwards dedicates significant attention to the concept of 'humility' as a sign of true grace. What kind of humility does he describe as characteristic of truly gracious affections?

   1. A superficial modesty that seeks the praise of others for one's self-abasement.
   2. A deep, heartfelt sense of one's own sinfulness and unworthiness before God, leading to self-abasement and dependence on Christ.
   3. A philosophical understanding of human limitations and fallibility.
   4. A public display of sorrow for past sins without genuine repentance.
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   B. A deep, heartfelt sense of one's own sinfulness and unworthiness before God, leading to self-abasement and dependence on Christ. Edwards emphasizes that true humility is a profound sense of one's own vileness and nothingness in comparison to God's glory and holiness, leading to a deep dependence on Christ and a low estimate of oneself.

8. Question 8

   Edwards argues against the idea that true conversion is always marked by a vivid, clear, and certain knowledge of one's own salvation. Why does he caution against this expectation?

   1. Because such certainty often leads to spiritual pride and a neglect of ongoing self-examination.
   2. Because he believes that assurance of salvation is impossible for anyone to attain.
   3. Because only ministers and theologians are capable of discerning true conversion.
   4. Because the Bible explicitly forbids seeking assurance of salvation.
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   A. Because such certainty often leads to spiritual pride and a neglect of ongoing self-examination. Edwards warns that a premature or unfounded certainty of salvation can be a source of spiritual pride and a hindrance to genuine humility and continued growth in grace. He emphasizes that assurance comes from discerning the fruits of the Spirit, not from a direct revelation of one's election.

9. Question 9

   One of the most crucial distinguishing signs of gracious affections for Edwards is their 'evangelical nature.' What does he mean by this?

   1. That they are primarily focused on spreading the gospel to foreign lands.
   2. That they are based on self-love and a desire for personal happiness.
   3. That they arise from a spiritual sense of the glory of God in Christ, and are centered on Christ's mediatorial work and grace.
   4. That they are always accompanied by public declarations of faith and repentance.
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   C. That they arise from a spiritual sense of the glory of God in Christ, and are centered on Christ's mediatorial work and grace. Edwards defines 'evangelical' affections as those that are truly Christian, arising from a spiritual apprehension of God's glory as revealed in the Gospel, centered on Christ's person and work, and flowing from a sense of redeeming grace.

10. Question 10

    Edwards concludes 'Religious Affections' by emphasizing the practical outworking of true grace. What is the ultimate and most certain sign of truly gracious affections?

    1. The ability to perform miracles and signs.
    2. A life of Christian practice, holy obedience, and perseverance in good works.
    3. A profound and continuous ecstatic experience of God's presence.
    4. A complete absence of all spiritual doubts and temptations.
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    B. A life of Christian practice, holy obedience, and perseverance in good works. Edwards asserts that 'the last and great evidence' of true grace is 'Christian practice' – a consistent, holy, and obedient life that demonstrates the transforming power of God's grace in one's actions and character.