P is for Power

Dianne 2In previous blogs I’ve discussed the development of my series main characters. In each case Rebekah, Johanna, Miriam, and Mary underwent a metamorphosis. While Mary’s was somewhat different from the other women because her experience with Jesus was daily from the time he was born, she learned from being with him and observing him with Joseph and those they encountered. My other characters were touched in more subtle ways and in briefer contacts.

Each woman was portrayed in life circumstances that left her feeling powerless and out of control. She wanted answers. She wanted certainty. She wanted relief from the agony of the present.

In their encounters with Jesus he not only spoke to them but he also listened to them. He felt what they felt, and they came away from those encounters feeling healed – physically, mentally, and spiritually. They felt full of life and powerful enough to live it.

To feel powerless is to feel victimized. We all feel victimized when we feel as if we have no choice, and all of my main characters start with this feeling. Instead of being “at cause” in their circumstances, they all felt “at effect” in them: that their actions were determined by the environemnts in which they lived.

In this sense they are like all of us today: products of the winds and whims that produce us and bring us hence. Very few of us seize our lives as products of our own making. It is easier, and it involves far less responsibility, if we can blame our plights on circumstances of others’ making.

One of the most crucial – and under-appreciated – of Jesus’ messages was that we are all responsible for our own beliefs and for our own experiences of life. We may not be responsible for what life hands us, but we are all responsible for what we do with it.

In my opinion Jesus didn’t promise a trouble-free life if we followed him and his path. What he did promise was that following his path would make this life worthwhile, and that in following his path our spirits would live forever.

O is for Omission

The Fishermans Wife - full coverTo continue along the same vein as yesterday’s blog about writing economically, there are times when fiction writers say too much about a subject. It’s actually easier to write a longer piece than a short one. Mark Twain once apologized for the length of a letter he’d written, saying, “If I’d had the time I would have written it shorter.”

The keys to writing a novella are:

– What to include

– What to exclude

– What really constitutes the story

About three years after my book The Fisherman’s Wife came out, another book with the same title appeared. It was written by a Catholic nun. In her first chapter she describes her main character as being the mother of the Messiah, in heaven, sitting on a throne of gold which was decorated with jewels. This kind of worldly wealth is common in Catholic depictions of heaven – at least according to my husband, who was raised in the Catholic church – and it is certainly the author’s prerogative to incorporate such imagery. However, from my viewpoint such worldly wealth is meaningless to God, and in this particular example the author’s use of this imagery added bulk to her book without adding readability or impact. In the process, her version of the story grew to over 260 pages.

Since my novellas are based on both Judaism and Christianity and the characters are initially placed in Jewish communities, I have a different take on their frames of mind. Research reveals that most first-century Jews didn’t believe in an afterlife. It also reveals that Jewish girls growing up, both then and now, do not spend a lot of time thinking about being chosen as the mother of the Messiah.

So there are at least two versions of The Fisherman’s Wife, one a novel and the other, my book, a novella. Both authors made choices on what to include and what to leave out. In both cases these choices defined the story and either illuminated or obfuscated the point.

I intentionally leave out controversial subjects and eliminate all the usual stories when I develop an idea. I want to create something new and look at what I see as more subtle facets of who and what Jesus was to women of his time and what he is to women today. By omitting what is in other stories and what has been told before, I am able to tell a story of what it might be like for me to encounter Jesus in my own garden.

N is for Novella vs Novel

ruins-in-capernaum-x1Why write a novella instead of a novel?

The facile answer is that telling a story in so short a space is a real challenge for a writer. For an author, writing a novella is to a novel what tatting lace is to weaving blankets: part of the telling is what’s not there.

Ironically, in writing about first-century topics we find either a wealth of information or a dearth of information. With that in mind, that leaves me developing novellas with a great deal to invent and a great deal deduced. I have to fit what I create into what is already known, and I have to do it in a way that says something new. Many novelists have told and retold familiar stories of well-known women of the Bible. My approach to writing novellas is to tell unusual stories about little-known women in the Bible that don’t ignore, retell, or reinterpret what is in scripture.

I choose for my main characters women who encounter Jesus personally. The challenge in developing them is keeping them consistent with Judaism in their initial attitudes, behavior and results and then shifting those attitudes, behaviors and results after they encounter Jesus. The shift I describe needs to be consistent with generally accepted Christian principles.

All of my main characters meet with frustration because what they believe influences what they do and creates results that they don’t want. They try to change what they have first and it doesn’t work. Even today – 2,000 years later – we, ourselves, try to change things we have thinking that it will make a difference in who we are. Jesus changes who they are first, and that makes all the difference in their lives.

The challenge of the novella is to illustrate this process in 120 pages.

M is for Mark: John Mark

MiriamsRoom_ebook coverThe third book in my Women of the Bible series, Miriam’s Room, is a story not only about Miriam but also about her son, John Mark.

We don’t know much about Miriam, but from Josephus and early church records I found that her home was a gathering place for followers of Jesus. Some sources say that her home was the location of the “upper room” where Jesus and his disciples ate the last supper.Israel_0440-Jewish_Neighborhood_Jerusalem

What we know about John Mark is that he was the author of the gospel of Mark “as told to him by the apostle Peter.” Since Simon Peter was a fisherman, it makes sense that he probably didn’t have much education other than what was required by his religion. According to historical sources, John Mark spent some time with Peter and the disciples during Jesus’ ministry, but from what I could gather he would have only been there for some of the later events. In essence, Mark’s gospel tells Peter’s perspective of Jesus.

These were the clues on which I based Miriam’s Room and intertwined the lives of John Mark and his mother with Biblical and historical events. In this book, my main character is from a higher social class than Rebekah or Johanna, the main characters in books one and two of this series. I expanded Miriam’s character well beyond the skimpy reference in scripture to explain and dramatize how Jesus came to use her “upper room” for his last meal with the apostles. Miriam’s relationship with her husband and with John Mark allowed me to add depth to the story and to broaden the appeal to the reader.

Instead of just a women’s story, Miriam’s Room is a young man’s coming of age story, as well. When Jesus reaches Miriam, John Mark feels the touch.

L is for Love

christ_in_the_house_of_martha_and_maryOver the past several years I’ve studied Judaism and spent a lot of time thinking about the similarities to and differences with Christianity.

It is a matter of historical record that from the time of Jesus’ ministry until over 300 years into the early church those who believed in and followed Jesus’ teachings were considered a sect of Judaism. We both have the same roots.

When I write my Women of the Bible books, my stories take place in a Jewish society influenced by the Hellenistic world around them and ruled by the Roman Empire. Jesus and his disciples were practicing Jews. They studied the Torah. They went to the temple in Jerusalem for the required festivals and to make their sacrifices. They followed the laws, customs and traditions of Judaism. The God the Jews in the first-century worshiped was a jealous god who showed his anger to his people when they sinned. He was viewed as spiteful and vengeful, and he could and would strike them down individually or in groups even though the Israelites were his “chosen” people. God demanded obedience to his laws.

To keep from “angering” God, the priests of Judaism – mainly from the Levite tribe  – went well beyond the ten commandments handed down to Moses, contriving, writing down and enforcing 620 laws, or mitzvahs, that the Jewish people were expected to follow. These mitzvahs were like warning tracks in baseball, maintained so that the Jewish people would not approach the actual violation of the commandments. Judaism became very legalistic after Moses.

The teachings of Jesus essentially attempted to convince the Jewish people that this version of God was incorrect, that God was as loving to his creations as a (normal) earthly father was to his own children.

In my stories I attempt to show this love in a number of dimensions, such as:

– The love of a mother for her child

– The love of a wife for her husband

– The love of a woman for her God

When you read about Jesus and how he treated people in the scriptures, it is evident that he treated both men and women with equal compassion and love. Jesus taught the women along with his male followers.

My attempt to capture this sense of egalitarian love should, I hope, give all of us a hint about how to think of and treat each other in our contemporary world.

K is for Kinesthetic: Hitting the Heart

Jesus_Curses_Fig_Tree_JamesMy readers tell me that my stories create significant emotional impact. This is intentional. When I write historical fiction, it’s not just an exercise in relating facts and describing people. The ideas that grow into stories are based in history and in Biblical incidents, but they are about real people experiencing real life and doing real things with real consequences. The issues I raise in the telling are meant to be timeless. My self-imposed challenge is to make the situations and feelings that my characters experience as familiar as those of contemporary women.

Each book in the Women of the Bible series explores a key issue of faith for a woman of first-century Palestine and how it shaped her life. I chose to put each central character in different circumstances in which she could make choices and decisions for herself within her social, political and religious boundaries. These issues, I’m sorry to say, aren’t that much different for women today.

The issues and the things that are most important to me and other women I know are featured in my characters. I imagine my characters as real people who experience love, loss, loneliness, motherhood, anticipation and excitement for new life circumstances, disappointment, frustrated ambitions, despair, over-commitment and exhaustion, fear of change and hope for something better.

The biggest difference between the way I write historical novels and general Christian historical fiction is that in my novels each woman has a one-on-one conversation with Christ. While Jesus is not a main character in any of my books, he is the main message. His interactions may be subtle, but my overriding intention is to show how each woman is changed after the encounter.

This change is captured in a change of feeling – a change of heart – for both my character and, I hope, my reader.

J is for Jerusalem

* I was sick this weekend and missed posting on time yesterday. Therefore, my Saturday, April 11th post is appearing this evening and I will be back on track in the morning with “K”.

bigstock-Ancient-Jerusalem--40647358Continuing with how I research and write my stories, it’s a challenge to picture what first-century Jerusalem looked like. The city we see today has been destroyed and rebuilt many times over the centuries. Archeological sites that peel away the layers of history are found in and around Jerusalem, and each site leaves clues to its time period.

Churches and memorials have been built over traditional religious sites not only for Jews but also for Christians and Muslims. One well-known place we have access to today is the Western Wall – the Wailing Wall – which is part of Herod’s Temple foundation. This is all that is left of the Temple that stood during Jesus’ time but which was destroyed by the Romans in 70 A.D.  The Temple Mount is still there and is now dominated by the Dome of the Rock.

The Old City is surrounded by the ancient city wall which has been demolished and rebuilt over the centuries and roughly encloses what was King Harod’s city. Tourists visit Jerusalem and its Holy places for the three major religions, but it is very different from the streets that first-century Judeans walked.

These differences create an extra challenge when writing about Jerusalem of the first century so I didn’t contaminate the past with the present.

The research I relied on most were maps and drawings of the city of Jerusalem and the surrounding area at the time period 5 B.C. to 35A.D. which I found in various books and online resources. I studied drawings of Herod’s Temple as well as maps of the city showing important buildings and gates. Once again, I looked at hundreds of photographs, drawings and paintings of the city, the Kidron valley and the Mount of Olives. One of the most helpful resources was a collection of pictures of a model built for tourists showing first-century Jerusalem. I studied these pictures for hours and then made basic sketches of my own as I laid out parts of the storylines to be sure that I had everything right, including the compass directions.

After that comes the hard part, because then I have to remember where everything is on the map in the city as I develop the story.

Call me obsessed, but I believe that when any of us writes historical fiction it needs to be as accurate with the geographic, historic and climatic parts of the story as if we’re writing nonfiction or it isn’t believable. The Mediterranean Sea has to remain to the West of Jerusalem and the sun has to come up in the east

H is for Historical Research

Tarsus dreamtimeThe Christian fiction that I write is also historical fiction. While some people might disagree because I draw so much from the Bible for most of my main characters and story lines, the fact is that I also use historical resources. In yesterday’s post I touched on a few of my sources. Today I want to take you deeper into my process of researching for Rebekah Redeemed.

The internet was a fabulous research tool, and if I wasn’t careful – because I really enjoy researching history – then I could have easily gotten distracted and found myself, eight hours later, reading about something that had nothing to do with first-century anything. To combat that tendency I focused on one type of search at a time. For example, I needed to know about the Roman Empire during the years from 30 BC to 70 AD. Next I studied Judean history during the same period. Then I compared the accounts in the four gospels. That gave me a broad enough scope to include any women during Jesus’ life and also those whom he might have met who were either older than he or who were younger and who survived him. Since information found on the internet may not always be accurate, I looked for at least two more sources to confirm the same facts. I also used the local public library as well as a Library Consortium available where I live that includes area university libraries.

Armed with the best facts I could find, I then spent hours in consultation with two of my Jewish friends – Steve Gens, a Torah scholar, and his wife, Fredrika. They helped me immensely with Jewish traditions, religious practices and history. Steve loaned me books from his personal library so that I could develop a more accurate understanding of Jewish life, both today and 2,000 years ago.

I studied the cultures surrounding Palestine and their impact on the Israelites. I read about the clothes women_in_the_bible__image_5_sjpg1120 (2)they wore, the food they ate, the daily chores, what was expected of both men and women, and how they worshiped. I even studied the climate. I needed to know how both the Jews and the Romans lived on a daily basis. The writings of Josephus, the Jewish historian, provided some of the puzzle pieces. In addition I used Jewish encyclopedias and early Christian church history encyclopedias.

Historical research has to be thorough. I didn’t want someone to stop reading one of my books because she came across something that was completely wrong. It was better for me to spend the time up front to get the facts right.

What I was after was a compelling story that was satisfying to write and satisfying to read.

G is for Galilee

Sea of GalileeWriting books about first-century Palestine begins with knowing the setting. When you look at a contemporary or ancient map you’ll find the Sea of Galilee about 100 miles north of Jerusalem. Galilee was a northern region of Palestine under Roman rule at the time of Christ. The town of Nazareth, where Joseph and Mary were from and where Jesus grew up after their return from Egypt, is located in this region. Capernaum, the town where Peter, Andrew, James, and John lived and fished, is on the northwest shore of the Sea of Galilee.

When I wrote the first draft of The Fisherman’s Wife, a story about Peter’s wife, I envisioned a scene in which the men pulled their heavy fishing boat onto the sand. However, when I did further research and looked at pictures of the actual shoreline on the Sea of Galilee at Capernaum I realized that it is rocky, not sandy. I had to rewrite the scene.

I also found that since Galilee had no natural harbors there were many manmade harbors built around the shore. Then I found an archaeological photograph of a wide, rock breakwater that had been built out into what would have been the water at the time to provide shelter for the fishing boats from storms.

Present day Nazareth has a first-century village for visiting tourists and a website that provides pictures of ancient daily life as acted out there. I also studied the layout of ancient Capernaum from archeological information. Combined with my other daily life research, it gave me a much clearer picture of the setting for my stories.

Since I can’t literally go back in time to visit and see for myself the places I write about, the research helps me tell a story that can take me there and take my readers there.

Christ as a Child

Mary's Exile coverI originally thought of Mary’s Exile, Book 4 in the Women of the Bible series, as a different kind of Christmas story. The most commonly accepted contemporary version of the nativity includes a visit from the three kings, or the three wise men, from the East. But as a matter of historical fact we don’t really know if the wise men came that first night or sometime later, and some sources lead me to think that it could have taken them as long as two years to arrive in Bethlehem. That is where Mary’s Exile begins. Jesus is no longer an infant. He is a toddler.

The story of the nativity is also a story of Herod’s reaction to the birth of a new “king” in his own back yard. Jealous of his position, and probably more than a little bit psychotic, King Herod sends his soldiers to Bethlehem to kill every baby boy up to the age of two. At about the same time, Joseph was awakened in a dream and told to take Mary and Jesus to Egypt.

Mary’s Exile is my story of what I think Mary might have gone through with her husband and young son as they ran for their lives across an endless desert. Part of my vision of this journey includes some of my own experience in raising children. The key question for me was, did Jesus know who and what he was when he was only two? I decided it would be more interesting to describe Jesus as more child than messiah. I saw him much like any other chubby-cheeked, curious, and adventurous child of his age, but also as one who had a powerful effect on everyone he met, an effect he, himself, did not grasp: He is loving to his parents. He doesn’t want to miss anything. He is delighted in people, animals and objects. He is persistent about doing all that he wants to do. But he also tires from trying to do more than he can.

We all know that Jesus, Mary and Joseph survived this journey, but what I tried to do was create a surprise in telling how they did it. I also wanted to maintain consistency with the overall message of the Women of the Bible series and portray Mary as a woman who would do whatever it took to save the life of her child.