First Century Gospel Storytellers And Audiences

These essays explore the reconception of the Gospels as first-century compositions of sound performed for audiences by storytellers rather than the anachronistic picture of a series of texts read by individual readers. The new paradigm implicit in these initial experiments is based on the recent realization that the majority of persons—85 to 95 percent—were illiterate and experienced the Jesus stories as members of audiences. Either from memory or from memorized manuscripts, the evangelists performed the Gospels as an evening’s entertainment of two to four hours. The audiences were predominantly addressed as Hellenistic Judeans who lived in the aftermath of the Roman-Jewish war. When heard whole, the Gospels were vivid experiences of the central character of Jesus. These studies of audience address and the interactions between first-century storytellers and audiences reveal a dynamic performance literature that functioned as scripts for an ever-expanding network of storytelling proclamations whose envisioned horizon was the whole world. When the Gospels were told at one time from beginning to end, they invited the listeners to move from being peripherally interested or initially opposed to Jesus to identifying themselves as disciples of Jesus and believers in him as the Messiah.

These essays explore the reconception of the Gospels as first-century compositions of sound performed for audiences by storytellers rather than the anachronistic picture of a series of texts read by individual readers. The new paradigm implicit in these initial experiments is based on the recent realization that the majority of persons--85 to 95 percent--were illiterate and experienced the Jesus stories as members of audiences. Either from memory or from memorized manuscripts, the evangelists performed the Gospels as an evening's entertainment of two to four hours. The audiences were predominantly addressed as Hellenistic Judeans who lived in the aftermath of the Roman-Jewish war. When heard whole, the Gospels were vivid experiences of the central character of Jesus. These studies of audience address and the interactions between first-century storytellers and audiences reveal a dynamic performance literature that functioned as scripts for an ever-expanding network of storytelling proclamations whose envisioned horizon was the whole world. When the Gospels were told at one time from beginning to end, they invited the listeners to move from being peripherally interested or initially opposed to Jesus to identifying themselves as disciples of Jesus and believers in him as the Messiah.

Character Theology provides a natural, universal way for the world to engage God through his chosen cast of characters. As the media eras continue to change (oral to print to digital-virtual), too many Bible scholars, and consequently pastors and Bible teachers in the West and beyond, lack capability to effectively communicate Scripture to Millennials, Gen Z, and Gen Alpha. These generations find little if any relevance in the Christianity promoted by those stuck in modernity’s sticky abstract systematic theology. Character Theology relates, sticks, and transforms these generations. Why? Because people grasp and engage God most naturally and precisely through his interaction with biblical characters and their interaction with each other! Characters communicate the Creator’s characteristics. The roadmap to the recovery and expansion of Christianity in the twenty-first century will be through Bible characters.

What’s so humorous about the Bible? Quite a bit, especially if experienced with others! Nine biblical scholars explore their experiences of reading and hearing passages from the Bible and discovering humor that becomes clearer in performance. Each writer found clues in their chosen biblical text that suggested biblical authors expected an audience to respond with laughter. Performers have a powerful role in either bringing out or tamping down humor in the Bible. One audience may be more disposed to respond to humor than another. And each contributor found that experiencing humor changed the interpretation of the biblical passage. From Genesis to Revelation, this study uncovers the Bible’s potential for humor.

This title from Fleer and Bland is again designed specifically for preachers. Combining essays from top scholars and sermons from respected homileticians, Preaching John's Gospel includes contributors from a wide variety of Mainline and Evangelical denominations who value the role of scripture in faith development and preaching. Developed from the Rochester Sermon Seminar, the book is divided into two parts: The first includes essays on preaching the gospel of John, and is structured around the work of Gail O'Day's guiding essay "Preaching with John: Preaching as an Act of Friendship." The second half of the book consists of ten sermons from specific texts that incorporate the theoretical underpinnings of the book's first section. The essays and sermons are bound together by the same question: How can we draw our congregations into the world John has imagined for us? Contributors include: Gail O'Day, Richard B. Hays, Gregory Stevenson, Thomas H. Olbricht, Tom Boomershine, D'Esta Love, Alyce M. McKenzie, David Fleer, Dave Bland, and others.

Embodied Performance presents a methodology by which performer-interpreters can bring their intuitive interpretations to the scholarly conversations about biblical compositions. It may not be comfortable, for scholarship is out of practice in listening to emotion and intuition. It may not be the only way to bring the fullness of human meaning making into scholarly discussions. It is a beginning, as Sarah Agnew, storyteller and scholar, places herself as the subject and object under examination, observing her practice as a biblical storyteller making meaning through embodied performance, and develops a coherent method rigorously tested with an Embodied Performance Analysis of Romans. Follow Sarah's story as she searches within Biblical Performance Criticism for such a method, before determining the need to strike out in a new direction from within an already innovative field. All biblical scholars are complex human beings, making meaning through their embodiment, their emotions, their embeddedness in community. Embodied Performance Analysis offers a way to attend to and incorporate the full range of human meaning making in our engagement with biblical compositions, for richer discussion closer to the intent of the compositions themselves.

The earliest of the four Gospels, the book portrays Jesus as an enigmatic figure, struggling with enemies, his inner and external demons, and with his devoted but disconcerted disciples. Unlike other gospels, his parables are obscure, to be explained secretly to his followers. With an introduction by Nick Cave

Scholars have long understood that the texts we now know as the Gospels were read aloud in the Greco-Roman world, but few have actually envisioned what a performance of the Gospel of Mark would have been like in the first century and how it would have shaped the experience of its audience. Proclaiming the Gospel shows us. Oral performances in the New Testament world were lively affairs. In the performance of Greco-Roman theater, readers lose their voices from the stress of emotional passages. Audiences cheer for philosophers as if at a rock concert, and in law courts, they are paid for their responses. Storytellers compete for attention with jugglers, and some speakers must fend off hostile crowds. Congregations at churches and synagogues cheer as if at the theater. Shiner reveals the ways that Mark wrote his Gospel to compete in this arena and how his audiences would have responded: applause for the miracles of Jesus, then an altogether different response at the cross. Whitney Shiner is Assistant Professor of Christian Origins at George Mason University, Fairfax, Virginia, and the author of Follow Me: Disciples in markan Rhetoric.