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Analysis Of Mark Twain 's ' Huckleberry Finn '

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INTRODUCTION
Out of the four gospels, Mark 's gospel seems to be the one most focused on Jesus’s miracles. This paper will be looking at the purpose and meaning of these miracles. First, what is a miracle? A miracle is, “a special act of God that interrupts the natural course of events.” There are three different kinds of miracles that Jesus does: exorcisms, nature miracles, and healings. Just as there are three kinds of miracles, there seem to be three different purposes for His miracles. These are to attract people, to prove Jesus was the Messiah, and to show God’s characteristics.
Before one can discuss the purpose and meaning of His account of Jesus’ miracles, it is important to define what Mark’s goal was with writing this Gospel. …show more content…

MIRACLES IN ANCIENT HISTORY Greek and ancient Near Eastern societies understood the occurrences of miraculous events as evidence of spiritual beings and the divine participating in earthly affairs. Typical Greek and ancient Near Eastern cosmologies reserved an essential role for deities and spiritual beings within the natural order of the world. Although miraculous events were extraordinary, they were not considered contraindications to the natural order. Common miraculous events that occurred in ancient society included: healings, oracles, celestial portents, extraordinary natural events (eg. earthquakes). The distinction between “miracle” and “magic” derives from the observer’s perspective, which can involve numerous factors, including; group membership; historical context; cultural context; and theological views. In the fifth and fourth centuries bc, many Greeks and Romans came to suspect traditional healers, diviners, prophets, and wonder-workers of being “magicians”. In the Roman imperial period, Christ-followers recognized wonders performed by or through God as “miracles” and commonly characterized all other wonders as “magic” performed by or through the devil. Stratton refers to this as the “Christian magic discourse” (e.g., Acts 8:9–15; 13:6–12; Stratton Naming the Witch, 107–41; see also Remus, Pagan-Christian Conflict, 48–82; Lampe, “Miracles and Apologetic,” 205–18).

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