Sophiology is the product of nineteenth-century Russian theological speculation about the immanence of the divine in culture, but Jonathan Edwards was an eighteenth-century New England Puritan, so how could I possibly say he has a sophiology? Here I am emboldened by the anachronistic bravado of Oliver Crisp, who argues: “Edwards’s Neoplatonism implies some sort of panentheism, or something very like panentheism.”1 Likewise, I intend to show that Jonathan Edwards’s thoughts about God and creation imply some sort of sophiology or something very like sophiology. We might think of it as a “proto-sophiology,” by which I mean that Edwards’s views on creation share certain key features with Russian sophiology (particularly that of Fr Sergei Bulgakov) even though he never explicitly dealt with the biblical figure of Holy Wisdom and her relationship to the divine being (which is what Russian sophiology is about).