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"First pure, then peaceable": Freder...

Aymer, Margaret Patricia.

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"First pure, then peaceable": Frederick Douglass reads James.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	"First pure, then peaceable": Frederick Douglass reads James./
作者:	Aymer, Margaret Patricia.
面頁冊數:	218 p.
附註:	Source: Dissertation Abstracts International, Volume: 65-02, Section: A, page: 0555.
Contained By:	Dissertation Abstracts International65-02A.
標題:	Religion, Biblical Studies. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3124305

"First pure, then peaceable": Frederick Douglass reads James.
Aymer, Margaret Patricia.

"First pure, then peaceable": Frederick Douglass reads James. - 218 p.

Source: Dissertation Abstracts International, Volume: 65-02, Section: A, page: 0555.

Thesis (Ph.D.)--Union Theological Seminary, 2004.

In 1999, at the three-day interdisciplinary conference African Americans and the Bible, held at Union Theological Seminary in New York City, Vincent L. Wimbush issued a challenge to take seriously those who "read darkness," and to consider what it is that they are doing when they read the Bible as "scripture." This dissertation takes up that challenge. At its most basic level, it is an examination of the way in which Frederick Douglass, the nineteenth-century abolitionist speaker, used the Epistles of James---in particular Jas 3:17---to read the "darkness" of slavery and slaveholding Christianity. Douglass read James, in part, because contained within the epistle is a rhetoric of world ( ko&d12;smov ) as "darkness," a rhetoric with which Douglass resonated, and which he used to "read" slavery.Subjects--Topical Terms:

1020189
Religion, Biblical Studies.

"First pure, then peaceable": Frederick Douglass reads James.
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502 $a Thesis (Ph.D.)--Union Theological Seminary, 2004.
520 $a In 1999, at the three-day interdisciplinary conference African Americans and the Bible, held at Union Theological Seminary in New York City, Vincent L. Wimbush issued a challenge to take seriously those who "read darkness," and to consider what it is that they are doing when they read the Bible as "scripture." This dissertation takes up that challenge. At its most basic level, it is an examination of the way in which Frederick Douglass, the nineteenth-century abolitionist speaker, used the Epistles of James---in particular Jas 3:17---to read the "darkness" of slavery and slaveholding Christianity. Douglass read James, in part, because contained within the epistle is a rhetoric of world ( ko&d12;smov ) as "darkness," a rhetoric with which Douglass resonated, and which he used to "read" slavery.
520 $a More broadly, this dissertation argues for a change of the "subject" of biblical studies from the interests and concerns of the European-dominated, scientistic, non-scriptural questions raised by the current guild. Instead, it suggests that students of Bible take their lead from "darkness readers"---those who experience world as a place of trauma and emergency. Turning scholarly attention to what "darkness readers" are doing when they take upon themselves the power to read their world---with reference to the Bible---breaks open the discourse around the nature, meaning, and importance of the Bible. The Bible is revealed to me more than a collection of ancient documents from an inaccessible past; rather, it is shown to be the site upon which contemporary ideological battles have been and continue to be waged.
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