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Identifies and describes performance modes of thought imbedded in the prophetic literature through performance analysis.
Identifies and describes performance modes of thought imbedded in the prophetic literature through performance analysis.
The biblical prophets and Biblical Performance Criticism are brought together in three case studies (Elijah, Ezekiel, Jonah) presented as performances. This book proposes a new method of reading the biblical prophets with a threefold focus on creativity, commentary, and connections. With this method the many and varied performances of the prophets can be better appreciated. Critical analysis of the quintessentially performative nature of the prophets as embodied spokespersons for YHWH aids us in understanding and clarifying YHWH's message to audiences, situations, and communities of the past as well as engaging contemporary audiences.
The biblical prophets and Biblical Performance Criticism are brought together in three case studies (Elijah, Ezekiel, Jonah) presented as performances. This book proposes a new method of reading the biblical prophets with a threefold focus on creativity, commentary, and connections. With this method the many and varied performances of the prophets can be better appreciated. Critical analysis of the quintessentially performative nature of the prophets as embodied spokespersons for YHWH aids us in understanding and clarifying YHWH’s message to audiences, situations, and communities of the past as well as engaging contemporary audiences.
Here is a challenge to New Testament scholars to engage in a fresh analysis of Q. The authors argue that recent American study of Q has been dominated by those trained in form-criticism and oriented to Hellenistic rather than Judean culture, resulting in the extreme atomization of the Q sayings and reconstructions of Jesus and his first followers as Cynics, and in the de-politicization and de-judaization of the Q materials and Jesus. Also determinative of the current situation has been the assumption in New Testament studies of textuality, of an ethos of written communication and of textual models for analysis. However, as is recently becoming clear from studies of oral and written communication, the communication situation of Jesus and his first followers was almost certainly oral. Horsley and Draper therefore contend that it is time the interpretation of Q took seriously the oral communication environment in which this material developed and continued before Matthew and Luke incorporated it into their Gospels. This book, then, applies approaches to oral-derived literature from oral theorists, socio-linguistics, ethnopoetics, and the ethnography of speaking to the Q materials. The result is a developing theory of oral performance that generates meaning as symbols articulated in the appropriate performance situation resonate with the cultural tradition in which the hearers are grounded. Richard A. Horsley is Professor of Classics and Religion at the University of Massachusetts, Boston. Jonathan A. Draper teaches at the University of Natal, South Africa.
This edition of Channels of Prophecy: The Social Dynamics of Prophetic Activity by Thomas Overhold, published in 2003, is a digitally scanned reprint of the 1989 Augsburg Fortress Press edition.
Modern study of biblical prophecy frequently defines prophecy as a message from God and has focused almost exclusively on prophets' words. But prophecy was always also embodied. Anathea E. Portier-Young insists on the synergy of word and body in biblical prophecy. Prophets did more than reveal knowledge: the prophetic body connected God and people, making them present to one another, channeling divine power, traveling between realms. Drawing insights from disciplines ranging from neurobiology to cultural studies, the author examines stories of prophetic commissioning, bodily transformation, asceticism and ecstasy, mobility and immobility, affect and emotion, revealing the body's centrality to prophetic mediation.
At the 2006 annual meeting of the Society of Biblical Literature, the Prophetic Texts in their Ancient Contexts section devoted a session to the theme "The Aesthetics of Violence." Participants were invited to explore multiple dimensions of prophetic texts and their violent rhetoric. The results were rich-- engaging discussion of violent images in ancient Near Eastern art and in modern film, as well as advancing our understanding of the poetic skill required for invoking terror through words. This volume collects those essays as well as others especially commissioned for its creation. As a collection, they address questions that are at once ancient and distressingly-modern: What do violent images do to us? Do they encourage violent behavior and/or provide an alternative to actual violence? How do depictions of violence define boundaries between and within communities? What readers can and should readers make of the disturbing rhetoric of violent prophets? Contributors include Corrine Carvahlo, Cynthia Chapman, Chris Franke, Bob Haak, Mary Mills, Julia O'Brien, Kathleen O'Connor, Carolyn Sharp, Yvonne Sherwood, and Daniel Smith-Christopher.
Are We Not Men? offers an innovative approach to gender and embodiment in the Hebrew Bible, revealing the male body as a source of persistent difficulty for the Hebrew prophets. Drawing together key moments in prophetic embodiment, Graybill demonstrates that the prophetic body is a queer body, and its very instability makes possible new understandings of biblical masculinity. Prophecy disrupts the performance of masculinity and demands new ways of inhabiting the body and negotiating gender. Graybill explores prophetic masculinity through critical readings of a number of prophetic bodies, including Isaiah, Moses, Hosea, Jeremiah, and Ezekiel. In addition to close readings of the biblical texts, this account engages with modern intertexts drawn from philosophy, psychoanalysis, and horror films: Isaiah meets the poetry of Anne Carson; Hosea is seen through the lens of possession films and feminist film theory; Jeremiah intersects with psychoanalytic discourses of hysteria; and Ezekiel encounters Daniel Paul Schreber's Memoirs of My Nervous Illness. Graybill also offers a careful analysis of the body of Moses. Her methods highlight unexpected features of the biblical texts, and illuminate the peculiar intersections of masculinity, prophecy, and the body in and beyond the Hebrew Bible. This assembly of prophets, bodies, and readings makes clear that attending to prophecy and to prophetic masculinity is an important task for queer reading. Biblical prophecy engenders new forms of masculinity and embodiment; Are We Not Men'offers a valuable map of this still-uncharted terrain.