Abstract

Jonathan Edwards's ethics are profoundly understood in light of his metaphysics. Specifically, Edwards's account of ethics implies two broad but fundamental moralities. These two moralities are informed by his Christian Neoplatonic metaphysics. They can be designated supernatural morality and natural morality . The designations signify their respective characters, sources, and goals. Supernatural morality begins and ends in divine foundation and action. Natural morality begins and ends in human foundation and action. The two moralities are further specified and distinguished by two loves. Supernatural morality consists in love to God. Natural morality consists in self-love. That is, true virtue consists in "consent to Being in general" or in "supreme love to God." Morality not founded on such consent or gracious love is distinct from true virtue; it ultimately resolves into self-love. Yet the two moralities are not necessarily antithetical. Edwards's metaphysics enables him to relate the two moralities in a more calibrated fashion. That is, Edwards construes existence in a hierarchical scale from the real to the image of the real to nonentity. Likewise, he construes moral existence in a scale from true virtue to the image of true virtue to counterfeit virtue . Hence, that which he distinguishes from true virtue is not necessarily antithetical to true virtue. Natural virtue may possess analogy to true virtue. Indeed, for the truly virtuous, natural virtue participates in true virtue, and harmony exists between supernatural and natural morality. However, for the person without true virtue, natural virtue operates only within its limits. At its highest it may approach great semblance to true virtue. Yet it remains distinct from true virtue. So at its lowest it devolves into a perversion of or antithesis to true virtue. In short, when not dependent on supernatural morality, natural morality potentially or actually opposes true virtue. This understanding of the two moralities in Edwards' s thought illuminates such issues as moral evil and self-love. It also permits comparison between Edwards's ethics and other moralists in the history of Christian ethics