Some people have argued that historical theology has little relevance to postmoderns, therefore the church must reflect the current culture to reach them. William Henard contends that historical theology is still relevant, using Jonathan Edwards as an example. For one, though Edwards did not face every manifestation of sin present today, he did encounter the same basic sins. Second, many of today’s youth and leaders are drawn to the Reformers, as evidenced in Colin Hansen’s Young, Restless, Reformed. Since sinners now seem to be in the hands of the Emergent church, Edwards must join the conversation.

Though no simple definition for Emergent exists, they do have a “consistent model of inconsistency.” Henard makes use of Ed Setzer’s tri-fold definition of Emergent: relevants, reconstructionists and revisionists. His focus is primarily on the revisionists, though he recognizes not everyone necessarily fits into one group or another.

There are several areas where Edwards would affirm the Emergent church. For innovation, Edwards would appreciate the Emergents’s use of music to help inspire people’s relationship with God through experiencing his presence. Edwards was one of the first in his day to make use of hymns as he believed it connects beauty and excellence with our understanding of God.

Edwards saw the value of aiding itinerant preachers in the midst of the revival occurring during his time. Though he warned George Whitefield about emotional impulses, he allowed Whitefield to preach four times at his church and let him stay at his house. Many pastors at the time were uncomfortable with such preachers, but Edwards defended them. Thus Edwards would be in favor of unusual methods of evangelism as long as the Gospel is in tact.

Breaking from typical Protestant hermeneutics, Edwards argued for a spiritual sense of Scripture. He believed that Christians are occupied by the Holy Spirit and therefore spiritual understanding of the Scriptures develops as a product of God’s grace apart from having a simply rational understanding. Thus, Edwards would affirm the desire of Emergents to partake in experiential praise.

One of the reasons Emergents are drawn to Jesus is his narrative preaching style. Edwards also often used illustrations relevant to people’s every day lives for the sake of their understanding. When his preaching changed contexts, he adapted from reading a written manuscript to using an outline that allowed for more extemporaneous preaching.

Edwards would also affirm the missional approach to cultural engagement. Noting the specific needs of youth in his area, Edwards began a Bible study just for the youth- an uncommon practice in his day. He used whatever common ground available between him and non-believers as opportunities to teach the gospel, including experiences of death and suicide.

There are, of course, a number of areas where Edwards would not agree with the Emergent church. Edwards held to the traditional Protestant view of Scripture: that it is inspired by God as His revelation and therefore it is completely accurate. He would caution those in the Emergent church who put the authority of a conversing community above the authority of Scripture. He would condemn Brian McLaren’s suggestions that the Bible has evolved over time and does not hold all the answers.

Edwards’ high view of theology is apparent throughout his sermons and writings and he understood it as the basis for Christian living and our understanding of culture. Some in the Emergent church seem to believe there can be right behavior without right beliefs and that culture should interpret theology. Edwards would stand against them and argue for the centrality of theology.

Some in the Emergent church have shifted from a proclamation style of preaching to one of conversation and dialogue. Though Edwards would agree with much of their narrative approach, he would contend for the necessity of proclaiming the truth as the central element of worship.

Henard claims that the Emergent emphasis on conversation in evangelism is rooted in a fear of confrontation. There appears to be a willingness to let people find their way into the community without a clear commitment to the truth of the gospel. Edwards believed that conversation happened at once and that there are several steps in the process. He regularly invited people to a salvation offered by Christ, recognizing that a decision must be made.

Finally, Edwards held that character is a mark that distinguishes Christians from the world around them. He argued against the notion that Christians should become a part of culture in order to be relevant. He would be critical of those who appear to be influenced by the world rather than having an influence on the world.