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 by means of 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 exact contribution to Matthaean research that he brings to gentle the underlying dynamics of this clash in a stimulating sociological study.
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Extra resources for Conflict in the Miracle Stories: A Socio-Exegetical Study of Matthew 8 and 9
Saldarini, The Gospel of Matthew and Jewish-Christian Conflict', p. 54. 52 Conflict in the Miracle Stories At any rate, Matthew's community engages in many of the functions of a deviant association. It recruits members, is developing a coherent worldview and belief system, articulating an ideology and rhetoric to sustain its behaviour, and devaluing outside contact and norms. The formation of such a voluntary association requires adjustment to a new situation, the need to assign new community functions and status rankings, and the creation of new community goals.
Grundmann, Das Evangelium nach Matthdus (3rd edn), p. 283. 87 One of the purposes of all the so-called summarizing accounts in the Gospel (Mt. 88 Jesus' task is to teach and heal and this he does in a miraculous manner. 'Jesus acts as the healer of Israel, the one who heals the wounds of Israel. 91 The principle theme of the therapeutic miracles (Mt. 29-34) is the exousia of Jesus and the faith of the people. The main interest of the evangelist is to focus on the relationship between Jesus and the supplicants.
This division must not be seen as being too rigid, for (as will be seen later on), the first two groups have much in common. It must only be seen as an aid to better understanding of the different representatives. 67. A. 2 (1982), pp. J. L. ), SBL: Seminar Papers 1988 (Atlanta: Scholars Press, 1988), pp. 200-209; idem, T h e Social Class of the Pharisees in Mark', in J. , The Social World of Formative Christianity and Judaism: Essays in Tribute to Howard Clark Kee (Philadelphia: Fortress Press, 1988), pp.