Kelly Van Andel, Adriaan C. Neele, and Kenneth P. Minkema, eds., Jonathan Edwards and Scotland (Edinburgh: Dunedin Academic Press, 2011).
This is a fine volume of essays, written mainly by junior scholars. Although its title suggests that it focuses closely on Edwards’ Scottish connections, several of its essays tie Edwards to people in other places such as England, Wales, the Netherlands, Native America, even Königsberg. A few indulge too much in transhistorical speculation regarding “affinities” between Edwards and others who lived in different contexts (who neither knew Edwards and his works nor were known or read by him). But most provide keen insight into the ways in which Edwards was actually read and used in early modern Scottish history.
This book began at a conference convened at the University of Glasgow in March 2009, which was organized by the Jonathan Edwards Center at Yale Divinity School. It is the first published volume to look exclusively (or nearly so) at Edwards in modern Scotland. Its contributors work in history, theology, philosophy, and literature.
Kelly Van Andel, who was finishing her dissertation in Glasgow at the time of the conference itself, now teaches at the University of New Mexico. Neele and Minkema, of course, direct the Edwards Center at Yale.
Although its price ($120) will keep this volume out of the reach of most students, I recommend it to everyone interested in the legacy of Edwards in the place where he was more widely read than anywhere else but America.
Here is a look at its table of contents:
Chapter One—Wilson H. Kimnach, “‘Unfearing Minds’: A Transatlantic Brotherhood of Preachers”
Chapter Two—Adriaan C. Neele, “Exchanges in Scotland, the Netherlands, and America: The Reception of the Theoretico-practica theologia and A History of the Work of Redemption”
Chapter Three—David Ceri Jones, “‘Sure the time here now is like New England’: What Happened When the Welsh Calvinistic Methodists Read Jonathan Edwards?”
Chapter Four—Chris Chun, “The Legacy of Jonathan Edwards: Eighteenth-Century Catalysts for Revivals among Presbyterians and Baptists in Scotland”
Chapter Five—Nicholas T. Batzig, “Edwards, McLaurin, and the Transatlantic Concert”
Chapter Six—Kelly Van Andel, “The Geography of Sinfulness: Mapping Subjectivity on the Mission Frontier”
Chapter Seven—Richard A. S. Hall, “Edwards and Hume on Causation”
Chapter Eight—H. G. Callaway, “Witherspoon, Edwards, and ‘Christian Magnanimity’”
Chapter Nine—Natalia Marandiuc, “Human Will, Divine Grace, and Virtue: Jonathan Edwards Tangos with Immanuel Kant”
Chapter Ten—Susan Miller, “Beauty Is Truth, Truth Beauty: Jonathan Edwards and John Keats”
Chapter Eleven—Kyle Strobel, “Jonathan Edwards’ Reformed Doctrine of the Beatific Vision”
–By Douglas Sweeney, Director of the JEC at TEDS