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 through 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 try and get to the bottom of the clash negatively through labelling Jesus as possessed via the satan. while, the clash spirals onward: the Matthaean neighborhood is termed to behave within the pursuits of the marginalized. it really is Vledder's certain contribution to Matthaean research 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
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.
150 143. See Luz, Das Evangelium nach Matthdus 2, p. 63. 144. Theissen, Urchristliche Wundergeschichten. 145. D. Patte, The Gospel according to Matthew: A Structural Commentary on Matthew's Faith (Philadelphia: Fortress Press, 1987). 146. J. Malina, 'A Conflict Approach to Mark 7', Foundations & Facets Forum A3 (1988), pp. 3-30. 147. J. H. Neyrey, Calling Jesus Names: The Social Value of Labels in Matthew (Sonoma, CA: Polebridge Press, 1988). 148. J. ), Social History of the Matthean Community, pp.
182. Malina and Neyrey, Calling Jesus Names, p. ix. Malina and Neyrey, Calling Jesus Names, p. ix. Cf. Malina and Neyrey, Calling Jesus Names, p. 58. Malina and Neyrey, Calling Jesus Names, pp. 58-59. Malina and Neyrey, Calling Jesus Names, p. 35. 1. J. Saldarini. In an article called: The Gospel of Matthew and JewishChristian Conflict', Saldarini, like Malina and Neyrey, approached the conflict in the Gospel from a labelling and deviance theory. The community of Matthew was a deviant Jewish group.