Margaret Aymer – författare

In 2001, Continuum published the extensive collected papers from African Americans and the Bible, an interdisciplinary conference held at Union Theological Seminary, NYC. In the collection's introduction, Vincent L. Wimbush issued a challenge to take seriously those who "read darkness," and to consider what it is they are doing when they read the Bible as "scripture."  Wimbush's focus on "darkness readers," both within and outside of the African diaspora, breaks open the discourse around the nature, meaning, and importance of the Bible. By following the lead of "darkness readers," the Bible is revealed to be more than a collection of ancient documents from an inaccessible past; it is the site upon which modern, contemporary ideological battles have and continue to be waged.In this book Margaret Aymer takes up his challenge. It is an examination of the way in which Frederick Douglass, the nineteenth-century abolitionist, used the epistle of James, particularly Jas 3:17, in his abolitionist speeches, to "read" the "darkness" of slavery and slaveholding Christianity.  Within the epistle of James is a rhetoric of the world as "darkness". Douglass uses this to read his contemporary "darkness." As part of her research, Aymer has created an index of biblical references in all of Frederick Douglass' abolitionist speeches as collected by J. W. Blassingame (1841-1860).

In this guide Margaret Aymer introduces the letter of James, countering arguments that it is of limited theological value and significance for early Christianity. Aymer focuses on James' theology of God’s divine singularity and immutability, and of God’s relationship to the community as father and benefactor. These are theological foundations for its emphasis on community actions of belief, humility and mutual care.Aymer introduces and examines the letter's stand against empire, not least in regard to wealth. Divine power is envisioned as an alternative power to that of the Romans, though in some respects it can seem equally brutal.Aymer concludes by focusing on those addressed by James’s homily, the exiles in diaspora. Engaging the psychology of migration, she unpacks the migrant strategy underlying James’s call to living ‘unstained’. Finally, Aymer encourages student to ask what it might mean now for twenty-first-century people to take seriously a separatist migrant discourse not only as an interesting ancient writing but as a scripture, a lens through which its readers can glimpse the possibilities for how lives are to be lived, and how contemporary worlds can be interpreted and engaged?