The Story Of The Gadarene Demoniacs

The major groups of the religious Jewish authority that are present in The Shadow of the Galilean are the members of the Sadducidic and Pharisidic movements. The movement that best illustrates how Theissen illuminates the actions and sayings of Jesus are the Pharisees. Theissen helps show that the characterization of the Pharisees in the Gospels is shallow, and that they were not as condemnatory or unified as the Bible presents them.

Matthew begins his account by giving Jesus? genealogy. He then tells of Jesus? birth and early years, including the escape

Another way both authors express their stories is with metaphors. At times, it was problematic for Hughes to illustrate the scene, so he uses metaphors. “The whole building rocked with prayers” and “Waves of rejoicing swept the place” are two examples of literal metaphors. But Hughes also refers to himself and his peers as “lambs” as the preacher first called them. The metaphor associates Hughes to an innocent and helpless lamb who is being lead into the slaughter of the church who would be thwarted if Hughes did not come to Jesus.

Comparable themes in vampire stories and Biblical stories are evident within the class readings. The story of “Shambleau” by Catherine L. Moore begins with a mob on the hunt for a creature by the name of Shambleau, only to be confronted by a man by the name of Northwest Smith who is opposed to giving Shambleau up to the crowd. This confrontation of an angry crowd show striking resemblance to the story of Jesus Christ and Pontius Pilate whereas an angry mob demanded the governor Pontius Pilate to give up Jesus to be crucified just as the angry mob in “Shambleau” wanted Shambleau to be given up to the crowd. "He let loose a deep-throated bellow, "Shambleau!" and lunged forward. Behind him the mob took up the cry again. "Shambleau! Shambleau! Shambleau!" and surged after”

It was “on the third day of rain” that the Pelayo family found “a very old man, lying face down in the mud…impeded by his enormous wings” (1). By stating in the first line that it had rained for three days, the significance of the rain is exemplified. Being a symbol of rejuvenation and rebirth, the old man can be seen as being reborn on this day. This imagery is further reinforced by the fact that Jesus also was reborn from the dead after three days. Being found in mud also correlates to how Jesus was born among commoners. Many people come to witness the flesh and blood angel. However, the “consolation miracles” performed by the angel were said to show his “certain mental disorder” (4). This again parallels the way God performs strange works. Like Christ, the old man’s apparent disillusion discredited him. All these similarities to Christ give the old man a particular significance.

Mark 4:35 “On that day, when evening had come, he said to them, “Let us go across to the other side.” By Jesus time the fishing industry had been established which allowed the sea shores to become densely populated. Bethsaida at the northern end and Tarichea at the southern end were the main centers of trade. The average boat was between 20 and 30 feet in length by about 7 feet in width. They would use one of these boats to cross the sea to head to the other side. In the evening time we have also noticed that this is the prime time for Jesus to do his miracles. In Mark 1:32 this is noticeable “That evening at sundown they brought to him all who were sick or oppressed by demons.” When they cross the sea they are heading to Gerasene demoniac where he will perform another miracle. This still draws into our question of who is this man? So far we have seen this man who has performed miracles all over and is heading to a Gentile country where he will perform more miracles and share his ministry. At this point in his Mark commentary, Dr. James W. Voelz shows us a sequence that should be noted in helping us to figure out who this man is? First, Jesus teaches and preaches just as it is written in the prophet Isaiah (Mark 1). Second, there is an increase in rejection by the Jews (Mark 2-3). Third, Jesus rebukes the rejection of

The Shadow of the Galilean: The Quest of the Historical Jesus in Narrative Form. By Gerd Theissen. Minneapolis: Fortress Press, 2007, 212 pp., $15.50.

In the Gospel of Matthew, the infancy narrative contributes a large sum of background information of Jesus that contributes to the development of Matthew’s Christology. In order to analyze how Matthew develops the Christology, we have to cut the infancy narrative into sections. This paper will discuss background information of the writing of this Gospel, literary elements of Jesus’ miraculous conception that reinforce his Jewishness, how Magi and literary devices help to understand Matthew’s Christology, what important biblical hero the infancy narrative parallels, and what foreshadowing is caused from this infancy narrative. Comparatively, the use of divine intervention in dreams to fulfill prophecy has been a key focus of the infancy narrative in order to create an unusual birth narrative and develop the unique Christology that Matthew envisioned specifically for the Jewish Messiah.

The Parable of the Sower (Mark 4:1-12, NRSV) is written with the intent to teach a lesson to the reader. Jesus shares a parable with a large group of people and later explores this with his disciples. This passage gives the reader the chance to hear the parable and also its intended meaning. Whilst this story is popular in catholic teaching, it is not exclusive to Mark. The Parable of the Sower can also be found in Matthew 13:1-23, Mark 4:10-12 and Luke 8:9-10; 10:23-24 with various differences and parallels between each.

He is forceful with the demonic possession, but kind to the man. He never forces himself on anyone in the story, from the man, the herdsmen and even the crowd who come around. Jesus appears to be unshaken or moved by the responses of the Legion. We also see in the text that his notoriety has preceded him. In the text we see that in verse 2, when the man ran to meet him. The potential conflict is indicated when the man shrieks and screams when he sees Jesus. The demonic spirit is speaking out when it sees Jesus approaching. He is showing that he knows based on an early exchange referenced in the text that Jesus is going to attempt to remove it from the current inhabitants. The spirit also makes a reference acknowledging who he perceives Jesus to be, in verse 6, it says, “Jesus, Son of the Most High God” this is a direct reference to Jesus and his deity. We learn at this time that the demonic spirit has had some previous knowledge of the miracles and exorcisms of Christ, and aware of the potential for expulsion from their current residence inside the man. We also see that the demonic spirit is aware of showing reverence for Jesus because of its knowledge of who he is. This could represent the many things in our lives that over take us. Often when we are overtaken it is usually not by one major things but by many things together that create what seems an unstoppable

Now, consider the numbers: you sometimes have to use a positive or negative for good or evil. You also sometimes have to consider the 2nd position as an opposite or a  negative and subtract or add to the number or consider the alternative representation. I will give some elemental illustrations throughout the Chapter 8 study. When you look at the connections in Chapter 8, 1st off, in the connections of the e-s' crap, you have eight in various ways. Because they are corrupt, it is negative, so 8 - 1 = 7 = holy in the second basic conclusion (flip with them being holy), they became wicked or subtract for the six: they sinned and are now evil. Six can also represent death or superfluous, besides sin and/or a demon and things of a dark nature (with evil in mind). 8 = the deep or in-depth background of them becoming evil and getting cast out of heaven on their way to torture pain: 7 = pains & problems with the loss of their Ha friends, and Jesus no longer has love for them since they are vile, foul, rejected garbage. By the Way, Jesus never loved the demons, but God loved them the way they were when they were like sunlight: holy. Now they no longer shine like sunlight, since the turds now have darkened hearts as merciless creatures in torture for time without

The illness that afflicted the nobleman’s son shows us how weak, frail and mortal we are. Jesus’ healing of the man’s son shows us that we can be healed of our sins but only through Him are we saved. He shows that we can have eternal life through Him.

Jesus' decision to physically cast out the moneylenders from the temple stands as one of the most interesting events of his life, because it represents what seems to be the only moment in the Gospel narratives where he becomes visibly angry to the point of physical action. While one could argue that Jesus is frequently (and justifiably) angry with the disciples from time to time, this is the only moment that Jesus' anger moves him to physical force. Although the event is recorded in all four of the Gospels, this study will focus specifically on its rendering in Matthew, because when considered in the context of Matthew's larger narrative, one can see how Jesus' decision to cleanse the temple does not represent an aberration in either his character or theological message, but rather the natural culmination of Jesus' life and works prior to that point, and demonstrates a kind of revolutionary, anti-authoritarian element of Jesus' message of salvation that is all too often overlooked by Christians and critics alike.

For this Bible study, my passage comes from Matthew 8:5-13. It is the story of the Roman Centurion with the servant who was very sick. This is the Centurion whom Jesus said had the greatest faith in all of Israel.

This is a summary of a No Travel Seminar on a Study of the Gospel of Matthew. The seminar was lead by Dr. John Dunaway who is a professor at NTS and has served as a pastor for over 50 years. After his brief self-introduction, he began his presentation with an overview of the Gospel of Matthew, followed by a more elaborated narrative summarizing the gospel, and he finished with brief closing remarks. Throughout this enthusiastic presentation, Dr. Dunaway made reference to remarks by multiple prominent commentators, which added substance to his narrative, even though none were explicitly stated upfront.