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I find it difficult not to feel that the too hard, and the too ill, were gradually excluded. Despite the words offering safety, my sense that we were invited to leave has not diminished; indeed one interpretation could be that the "communal us" primes the "too hard" patients to walk out on their own, to "choose" to leave. Which seems terribly and horribly similar to Hamerton-Kelly's observation that the man in the tombs had internalised the exclusion of his city and was stoning himself!

The terrifying thing about our powerlessness is that all of us were there for healing; to get it or give it, and yet I could not help but feel we were being asked to leave. And that I was equally powerless in the face of it all.

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No one wanted this outcome. In this place, Jesus heals. Jesus heals by including. He validates the invalid. He includes the bleeding woman who— in his culture— has, in her desperation, 'stolen' 3 his power. His whole ethos is to include. Kingdom is based on all the birds of the air finding shelter; there is no exclusion. Mark As happened with the man in the tombs, we see fear when there is healing. The woman is afraid because she realises she has touched upon something far greater than all the other powers; indeed we will see in a moment that it is a power greater than death.

But it requires everything of us; it requires us to give up our way of being human, and to live by inclusion, not exclusion. To fall before Jesus and have "told him the whole truth," is to own to our part in the exclusion. It is for me, longing for healing and safety for my friend, to acknowledge that I am part of the excluding species, and am caught up in the games of power and status.

I have to die to being me to become the validating and including follower of Jesus.

The Personal Nature of God and the Godhead

And so Jairus is asked not to fear ; not to pretend he does not quake before the enormity of what is asked of him in the face of the death of the one he loves, and in the face of the dying he is called to undertake so that he may be healed. Rather, he is asked not to fear in the sense that he does not reject the call.

Not to laugh, not to drive Jesus out, not to reject the poor woman who is intruding into his privilege, but instead, to trust Jesus and to go on; to faith Jesus. This is what he does, and this is why Mark tells us his name is Jairus : enlightened one. Used by permission.

The Restoration of Major Doctrines through Joseph Smith:

All rights reserved. Please note that references to Wikipedia and other websites are intended to provide extra information for folk who don't have easy access to commentaries or a library. Wikipedia is never more than an introductory tool, and certainly not the last word in matters biblical! Also on One Man's Web Fred But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. And the report of this spread throughout that district.

Christian feminists tend to love this story for, selectively interpreted, it plays perfectly into the argument that Jesus rejects any religious practice that would keep women from being equal to men. The problem with the argument is that it rests on faulty historical reasoning, and bad history cannot lead to good theology.

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Both are unwarranted. Concerning ritual-purity practices, John Meier correctly states:.

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Unless we suppose that ordinary Galilean peasants knew and observed the more rigorous rules of the Essenes or anticipated the halachah of the later Rabbis, there is no reason to think that either the woman or Jesus thought that impurity was being communicated by her touching his garment. The point can be made in a stronger manner, for absence of evidence is not the same thing as evidence of absence or lack of concern.

The historical default would be that Jesus was no more, and no less, concerned with ritual purity than were the majority of his fellow Jews and that he and his followers practiced what his fellow Jews did. Jesus kept the purity Laws, as did his earliest followers. His dining with tax collectors and sinners as well as with Pharisees need not have transgressed any purity regulations. Purity Laws are not mentioned in this passage concerning the hemorrhaging woman and the dead girl, because they did not need to be; they are not relevant to the story.

In like manner, they are also not mentioned in connection with the burial of the corpses of John the Baptist and Jesus himself.

The point is the opposite of multiculturalism: rather than celebrating cultural difference, theologians first misinterpret Jewish cultural practices and then condemn them.