By Evert-Jan Vledder
Matthew's Gospel is a witness to conflicting pursuits. The leaders of Israel are a part of the so-called 'retainer class', who pursue their very own pursuits via selling the pursuits of the Roman rulers. Jesus (and the Matthaean community), to the contrary, acts on behalf of the marginalized in society. Jesus demanding situations the underlying values of the leaders who, opposite to what's anticipated, don't forgive and act mercifully. The leaders attempt to get to the bottom of the clash negatively by means of labelling Jesus as possessed via the satan. while, the clash spirals onward: the Matthaean neighborhood is named to behave within the pursuits of the marginalized. it truly is Vledder's specified contribution to Matthaean examine that he brings to gentle the underlying dynamics of this clash in a stimulating sociological study.
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Additional info for Conflict in the Miracle Stories: A Socio-Exegetical Study of Matthew 8 and 9
Example text
29): x\ y\\xxv KOCI OOI, me xot> 0eot>; and r\kQeq a>5e rcpo Kaipou paaocviaai Tijiaq; Matthew does not wish to depict the demons as trying to exercise counter-magic. Instead, by putting a christological statement (Son of God) into their mouths, Jesus has come to deliver the demons to the judgment of torture before the 'time', before the final irruption of the rule of God. 79 But, since they have no direct relevance for this study, no purpose is served by discussing them here. Held emphasizes the christological function of Jesus as the messiah of the deed.
The general theme of this composition is the church of Jesus Christ. Matthew portrays the public appearance of Jesus in such a way as to reflect what will be the nature and tasks of the church. 114 The evangelist legitimized the reality of the church. He transferred his understanding of the church back into the life of Jesus. 115 Burger correctly sees Jesus as the merciful helper, turning to those in the Jewish community with limited or no rights, but his thesis also takes the focus away from the exclusive christological point of view and places the miracle stories in the broader (ecclesiological) context of the opposition between the church and the Jewish community.
Gerhardsson does not link the important aspect of authority to conflict. 195 Indeed, this was not their intention, but it now is necessary to do exactly this in a chapter on conflict. Furthermore, Gerhardsson in fact underemphasizes the conflict between Jesus and the adversaries in the miracle stories and Gnilka does not explain the emerging conflict either. They all, however, to their credit, highlighted the christological function of Jesus as it prevailed in the miracle stories.
Conflict in the Miracle Stories: A Socio-Exegetical Study of Matthew 8 and 9 by Evert-Jan Vledder
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