A Broad Perspective on Mental Healing

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within limits, be determined ; and that the reader has before him what he calls a Mark II, who tells, in a spirit of mysticism, a Gospel story current in the Roman Church of the time of Nero, within and behind which and separable from it a Mark I, going back to the scenes at the Capernaum, the Galilee and the Jerusalem of thirty-five years before. Crum invites his fellow-servants in the House of Truth to make open-minded trial of his conjecture and it will, indeed, have to be submitted to a multitude of trials and tests before they will accord it the respect due to an overlord. Actually it differs little from its forerunner the Ur-Marcus theory which was treated to so drastic a criticism by the late Streeter. Crum's version of Mark I is so short and sketchy that it would almost seem that there could have been no need to write it at that time. As it stands, St. Mark's Gospel does undoubtedly include unoriginal material and it is also certain that it contains interpretations and additions : but it hardly seems necessary to attribute these to a Mark II though the conception will prove useful at a later stage. Moreover, there are incidents and sayings in Crum's Mark II which could easily be attributed to Mark I. It must be recognized, however, that the controversies between Biblical critics about the words and deeds of Jesus have not yet been finally settled ; and we shall meet with some of these as we proceed in our studies. We shall therefore deal with the miracle stories in the context in which they are placed by Mark and in the order he has assigned to them, judging each on its own merit, always bearing in mind that they had been preserved in oral tradition for a quarter of a century before they were put into final written form.
An Epileptic in the Synagogue (Mark i, 23-28). Jesus was in Capernaum and on the Sabbath day he