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Roy A. Harrisville. The Story of Jesus
The Story of Jesus
Table of Contents
Foreword
Preface
Acknowledgments
The Conception and Birth of Jesus
The Prologue in John
The Boyhood of Jesus
The Forerunner
The Baptism of Jesus
Jesus’ Appearing and Preaching
Calling of the Disciples
The Exorcisms
Miracles of Healing
The Nature Miracles
The Parables
The Hard Sayings
The Sermon on the Mount
The Call to Discipleship
The Marks of Discipleship
The Conditions of Discipleship
The Specifics of Disciplesip
The Last Things
The Inner Life of Jesus
The Passover
Gethsemane
Jesus before the High Priest
Peter’s Denial
Jesus before the Council
Jesus before Pilate and Judas’ Death
Jesus or Barbabas
Jesus Flogged
The Soldiers Mock
The Crucifixion of Jesus
Jesus between Two Thieves
The Death of Jesus
The Burial of Jesus
The Resurrection
Summary
A Final Reflection on the Resurrection of Jesus
Glossary
Questions for Reflection
Bibliography
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A Mosaic
Roy A. Harrisville
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If this gradual elimination of exorcisms indicates that Matthew, Luke, and John were wary of casting Jesus in the role of a wonder-worker, of the “divine man” of pagan or even Jewish tradition, Mark was not in danger of it. Framing the exorcism with references to the crowd’s astonishment (Mark 1:22, 27), he clearly coupled Jesus’ teaching with the exorcism as evoking the crowd’s fear and amazement. The reference to the crowd’s reaction to Jesus’ teaching (Mark 1:22: “They were astounded at his teaching, for he taught them as one having authority, and not as the scribes”), has its proper exposition in the narrative of the exorcism. Likewise, the reference to the crowd’s reaction following the exorcism (Mark 1:27, as I prefer to translate: “What is this? A new teaching! With authority He commands even the unclean spirits, and they obey him”), makes clear that what is involved is more than something heard. It is something seen, a revelation, an epiphany. This same conjunction of amazement at Jesus’ teaching and his deeds occurs at his appearance in Nazareth: “Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands!” (Mark 6:2). For both events at Capernaum and Nazareth Mark uses the same verb to describe the crowd’s reaction.
A significant number of interpreters has argued that whereas the healing narratives and miracle stories reported of Jesus are almost without exception legendary, all of them transferred to Jesus since the Son of God in the first century could only be considered a wonder-worker, Jesus nevertheless healed the possessed, and in the earliest Christian communities exorcisms were among the signs of an apostle.26 In response, I believe that restricting belief to Jesus’ performance of exorcisms reflects influence from the side of psychology, the assumption being that his casting out of demons may be explained in terms of the treatment of psychic disorders, whereas his miracles of healing cannot. However, attempts to explain the exorcisms in this fashion comes a cropper over the fact that in each instance of an exorcism, the result is sudden and instantaneous, whereas the treatment of such psychic disturbances as are assumed for these narratives is not, but requires time for their resolution. We are left with the alternative that the exorcisms are to be set down to the legendary or mythical, or are to be believed as having actually occurred.
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