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 accumulated in Imprints, Voiceprints, and Footprints of reminiscence, Werner Kelber explores the verbal arts of early Christian observe processing operative in a media international that used to be separated via millennia from our modern media background. The identify 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 built in those essays demanding situations the reigning historical-critical version in biblical scholarship. Notions of culture, the fixation at the unmarried unique asserting, the dominant technique of shape feedback, and the heroic labors of the hunt stalwart beneficial properties of the historic, documentary paradigm are all topic to a severe evaluation. a couple of essays achieve past New testomony texts, starting from the pre-Socratic Gorgias via medieval manuscript tradition directly to print s victorious apotheosis in Gutenberg s Vulgate, made of the excessive tech of the 15th century, all of the strategy 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
In the end, the women’s Easter message extends an invitation of a reunion with Jesus, which will facilitate the disciples’ apostolic mission. Stock’s book raises the question whether discipleship in Mark does in fact admit the preeminence of the motif of being-with Jesus, which subsumes and overrides the failure of the disciples. To some extent an answer will depend on a reading of the ending of Mark’s Gospel. But even if one were to share Stock’s preference for a happy resolution, it would have to be projected outside the given story.
Lord (1960), and Walter J. Ong (1967b; 1977a; 1982) on orality, it should be obvious that form criticism paid lip service to the world of spoken words. Had form critics seriously sought to explore oral hermeneutics, as well as the processes of transformation of sounded words through textualization, they might well have concluded that preservation was not necessarily the Gospel’s primary function. Whether the appeal was to entitlement by apostolic authority, the cumulative force of tradition, the abiding effectiveness of an incipient core message, or to the impulse to stem the tide of forgetfulness—the Gospel was invariably viewed as preserver of tradition and guarantor of continuity.
Much of his Markan scholarship was designed to demonstrate that Mark’s Gospel was the result of a “self-conscious … editor, redactor, and author” (1969, 51, n. 8). But there is evidence that even Perrin did not fully realize the implications of his work as far as our understanding of the history of the tradition was concerned. He was, under the tutelage of Joachim Jeremias and Bultmann, preoccupied with myth and history and the relation between the historical Jesus versus the kerygmatic Gospel, and he never made a sustained effort at revising the gradualist, evolutionary model of tradition and Gospel.