The Reception of Edwards's A History of the Work of Redemption in Nineteenth-century Basutoland
Bibliographic Data
| ID | 3932900 |
|---|---|
| Authors | Adriaan C Neele (Yale UniversityUniversity of the Free StateSouth Africa, corresponding author) |
| Year | 2015 |
| Volume | 45 |
| Issue | 1 |
| Pages | 68-93 |
| Publication date | 2015-08-14 |
| Open Access | No |
| Type | ARTICLE |
| Venue | Journal of Religion in Africa (JOURNAL) |
| Journal identifiers | ISSN: 0022-4200 • E-ISSN: 1570-0666 |
| Publisher | Walter de Gruyter GmbH (PUBLISHER • DE) |
| DOI | 10.1163/15700666-12340036 |
| OpenAlex | W1178960457 |
| Language | EN |
| References cited | 12 |
A recently discovered manuscript by the French missionary Adolph Mabille (1836-1894) in the Morija Archives, Lesotho, remedies the lack of attention ofA History of the Work of Redemption(hwrhereafter), by Jonathan Edwards (1703-1758) in the nineteenth century. This manuscript found its way from colonial America to Africa through French missionary endeavors in relgious educational training (Paris) and teaching (Basutoland). Edwards's original aim, and the subsequent publication of 'outlines of a body of divinity', converged in nineteenth-century France, where thehwrwas translated in the context ofLe Réveiland taught in the course of systematic theology at the Paris Evangelical Mission Society Mission house, exemplified by Mabille'sDogmatique. Moreover, the appropriation of Edwards'shwrin the combined context of missions and religious education was extended in Basutoland, as seen in theKatekisma. The outline of the catechism may be due to Mabille's classical training and acquaintance with 'universal chronology' and Scripture, but it also reflected his intimate knowledge of Edwards's work. The reception of Edwards's exposition of redemptive history in the catechism of Basutoland thus resonates in part with Mabille'sDogmatique-a text transmission of Edwards'sHistoire. The transmission of this text remained the same in structure, was shortened in content and modified over time, but continued as intended by Edwards: to show 'a work that God is carrying on from the fall of man to the end of the world
Appropriation · Archaeology · Art · Catechism · Colonialism · Context (archaeology) · Divinity · Exposition (narrative) · History of religions · Literature · Sociology · Theology · Biblical Studies and Interpretation · Christian Theology and Mission · Classics · History · Pentecostalism and Christianity Studies · Philosophy
| Highly cited | No |
|---|