AN INTRODUCTORY WORD

We now turn from our discussion of the Why and the How to an examination of some specimens of the What of Church Drama.

The specimens which follow in this Part of the book are intended to demonstrate the possibilities of this subject in each of its phases as discussed in Chapters V, VI, and VII. It will be noticed that Chapter IX contains a group of Biblical dramas in demonstration of what has been said in Chapter V, Chapter X has reference to Chapter VI, and Chapter XI to Chapter VII's argument for pageants for special days.

Among the five Biblical dramas will be found different types of material, suited to different needs. The Psalm Dramatization is so simple that any group which has never attempted anything along this line might wisely use it: the "Micaiah the Truthful" can be given with good results by a class of intermediate boys; the "Isaiah" will be effective if you have only one really good speaker; while “Elijah the Uncompromising," on the other hand, requires a good bit of training, experience, and ability on the part of a large number. And "Paul the Far-Sighted" can be given only by a group in which there is one man of marked ability in memorization and acting.

The Missionary Material does not attempt to portray particular countries or needs, but rather aims at being inspirational in a general way and tries to bring a real challenge to all young people as to the importance of the deduction of time, talents, money, and life to the work of the spreading of the Light.

The Christmas pageant which is included is intended to show the intimate connection between the Old Testament prophecy of the coming of the Light, the New Testament account of his coming, and the present-day need of that Light in all conditions of modern life.

All of this material is intensely practical-that is, it is capable of being used by all sorts of church groups, in all sorts of churches. Whether there is a well-developed church drama committee and a good stock of properties and paraphernalia, or only a determination to begin and little or nothing to begin with, these dramas and

IX

BIBLICAL DRAMAS

1. MICAIAH THE TRUTHFUL

A BIBLICAL DRAMA IN FOUR SCENES

SYNOPSIS

SCENE 1. Before the Gate of Samaria. The Kings of Israel and Judah with Attendants. Kings clad in robes of state, seated on thrones on either side of the gate. The Prophets of Jehovah urge attack upon Ramoth.

SCENE 2. Prison Cell. Micaiah the Prophet in prison. Messenger from the King summons him to appear before the Kings, and counsels a reply which will please the King.

SCENE 3. Before the Gate of Samaria. Micaiah the Truthful before the Kings. Prophesies disastrous end of expedition against Ramoth. Is recommitted to prison.

SCENE 4. Gate of Samaria. Messenger from the battle-field, bringing news of the death of King Ahab.

ten.)

CHARACTERS

(In order of appearance)

King Ahab of Israel, with four Attendants.

King Jehoshaphat of Judah, with four Attendants.

Prophets of Jehovah, led by Zedekiah. (Preferably at least

Crowd of Inhabitants of Samaria. (Indefinite number.)
Eunuch.

Micaiah the Truthful.

Watchman.

Messenger from Battle-field.

SCENERY

SCENE 1. The Wall of Samaria-with wide gateway. Wall should be about seven or eight feet high on either side of gateway. Over gateway a parapet about two feet higher than rest of wall. Gateway should be arched; about eight feet wide by seven feet high in center. Thrones of the Kings: armchairs draped with purple or crimson coverings (Oriental couch covers will do) upon raised platforms on either side the gate. The wall may be constructed of gray building paper or canvas, lined to represent large stones and tacked upon a wooden framework.

SCENE 2. Interior of low, narrow, prison cell. Walls of cell may be made in same way as wall of Samaria. Scene should show cell as though the wall on one side were removed. Barred door of cell at left. Dim light.

SCENE 3. Same as Scene 1.

SCENE 4. Same as Scene 1, with thrones removed. Gate closed at beginning of scene.

COSTUMES

KINGS: purple or scarlet robes, over ordinary Jewish undergarments.

EUNUCH: ordinary Jewish costume, distinguished from rest by elaborate turban and girdle.

SOLDIERS AND KINGS' ATTENDANTS: short tunic, with lightcolored, short trousers.

PROPHETS: ordinary Jewish costume, with mantle or cape over

shoulders.

ZEDEKIAH: more elaborate mantle than others; horns (for Scene 3) made of cardboard.

MICAIAH: very simple costume; no mantle.

MESSENGER: robe tucked in at girdle; short, light-colored

trousers.

WOMEN OF CROWD: ordinary Jewish women's robes, white, with varicolored scarfs and girdles.

SCENE 1

(Sound of trumpet. Enter four soldiers through gateway. Enter KINGS AHAB and JEHOSHAPHAT, followed by four ATTENDANTS and crowd of inhabitants of city. KINGS take places upon thrones.)

KING AHAB (to JEHOSHAPHAT): Knowest thou that Ramoth in Gilead is ours, yet we keep silence and take it not out of the hand of the King of Syria?

said.

KING JEHOSHAPHAT: Yea, I know that it is even as thou hast

KING AHAB: Wilt thou go with me to battle to Ramoth in Gilead?

KING JEHOSHAPHAT: Behold, I am as thou art, my people as thy people, my horses as thy horses. But is this expedition one with the favor of Jehovah our God? Inquire thou at this time, I pray thee, for the word of Jehovah concerning the matter.

KING AHAB (to ATTENDANT): Summon for me the Prophets of Jehovah. (ATTENDANT bows and withdraws into the city.)

(Enter group of PROPHETS OF JEHOVAH, led by ZEDEKIAH.)

KING AHAB (to PROPHETS): My brother,, the King of Judah, and I would fain know the word of Jehovah. Shall I go against Ramoth in Gilead to battle, or shall I forbear?

PROPHETS (in unison, led by ZEDEKIAH): Go up, for Jehovah will deliver it into the hand of the King.

(AHAB turns to JEHOSHAPHAT with an air of triumph. JEHOSHAPHAT, very thoughtful, seems not quite satisfied.)

KING JEHOSHAPHAT: But is there no other prophet of Jehovah, that we may inquire of him?

KING AHAB: What, art thou not yet satisfied, my brother? Lo, here are all these prophets of Jehovah, and have they not spoken even as one man, saying, Go up, for Jehovah will deliver it into the hand of the king? What word wouldst thou have more? But since thou art not satisfied with even this, I will tell thee: yea, there is yet one man by whom we may inquire of Jehovah, Micaiah, the son of Imlah. (Frowns.) But I hate him, for he prophesieth