By Werner H. Kelber
Jesus and his fans outlined their allegiances and expressed their identities in a communications tradition that manifested itself in voice and chirographic practices, in oral-scribal interfaces, and in performative actions rooted in reminiscence. within the 16 essays accrued in Imprints, Voiceprints, and Footprints of reminiscence, Werner Kelber explores the verbal arts of early Christian note processing operative in a media international that was once separated via millennia from our modern media historical past. The name articulates the truth that the traditional tradition of voiced texts, hand-copying, and remembering is mainly available to us in print structure and predominantly assimilated from print views. The oral-scribal-memorial-performative paradigm constructed in those essays demanding situations the reigning historical-critical version in biblical scholarship. Notions of culture, the fixation at the unmarried unique announcing, the dominant technique of shape feedback, and the heroic labors of the hunt stalwart positive aspects of the historic, documentary paradigm are all topic to a severe overview. a couple of essays succeed in past New testomony texts, starting from the pre-Socratic Gorgias via medieval manuscript tradition directly to print s successful apotheosis in Gutenberg s Vulgate, fabricated from the excessive tech of the 15th century, the entire option to conflicting commemorations of Auschwitz taking tentative steps towards a historical past of media applied sciences, tradition, and cognition of the Christian culture within the West.
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Additional resources for Imprints, Voiceprints, and Footprints of Memory: Collected Essays of Werner H. Kelber
Granted that the narrator characterizes the disciples both favorably and unfavorably, is there not a point in the story whence the negativity prevails, leading readers to alter their initial, positive impression? For Ernest Best, Markan discipleship is not primarily polemical and not meant to attack some group within or outside the community. Least of all did the evangelist intend a critique of the historical disciples. Indeed, the weakness of the disciples must not be exaggerated. Their inability, for example, to come to terms with suffering and the cross compares favorably with the ruthless desire of scribes, rulers, and Pharisees to seek Jesus’ 18 IMPRINTS, VOICEPRINTS, AND FOOTPRINTS OF MEMORY death.
The desire to muffle the effects of Markan discipleship still seems less urgent to me than the obligation to explore its fuller ramifications, for the Markan exposition of the theme is more consequential than often assumed. If I take up discipleship in Mark again, therefore, it is out of a conviction that its implications have as yet not been brought to bear upon such issues as the form of the Gospel, its connection with what preceded it, and also the role of Easter among competing early Christian traditions.
The Gospel, by this logic, was almost always perceived to stand in unbroken or evolutionary continuity with tradition. Given the deep interiorization of the model of tradition’s gradual ascent to the Gospel, the integrity of a Gospel and the novelty of its form were consistently underrated. That the Gospel could have been written for the purpose of correcting, rather than protecting, tradition was an idea whose day had not yet come. The road toward a new appreciation of the composition of a Gospel was paved by redaction criticism and literary criticism.