On Capitalist Jesus. The Evil of Christianity.

[heavenlyboy34]

In what gospel and verse did Jesus spout the ideas of capitalism?

Below is just the beginning. Your poor scholarship is showing, sir.

http://www.lewrockwell.com/orig9/butler-b1.html

[FONT=Times New Roman, Times, serif]Jesus on Taxation and Sound Money[/FONT]
[FONT=Times New Roman, Times, serif] Statists who argue that Jesus supported taxation and/or the state ignore the many passages relating to sinful tax collectors and Jesus’ unjust execution by the Roman secular authority and instead point to the "Render unto Caesar" passage in Matthew, chapter 22 as evidence that Jesus was pro-state. In the story, Pharisees and other "spies" attempt to goad Jesus, a middle-class Jewish tradesman surrounded by Roman centurions, into foolishly fomenting a tax revolt. [/FONT]
[FONT=Times New Roman, Times, serif]The story begins with Jesus’ Pharisee inquisitor asking him whether or not the local Jews should pay the taxes demanded by Caesar. Jesus responds by asking him to produce a coin that Caesar would accept as a tax. After the Pharisee produces the coin, Jesus asks him whose image is on the coin and the Pharisee responds "Caesar’s." Jesus then recommends: "Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s."[/FONT]
[FONT=Times New Roman, Times, serif]While this story offers many wonderful, nuanced and insightful lessons, the story in no way offers moral support for taxation or the state. Taken in context, the story sheds much more light on Jesus’ views on the role of money and pragmatic, non-violent civil disobedience in response to overwhelming secular power.[/FONT]
[FONT=Times New Roman, Times, serif]To fully understand the story, one must know a little about money and currency in first century Iudaea. The story of the moneychangers at the Temple shows that more than one currency was in circulation at the time. History indicates that at least four currencies, Greek, Roman, Jewish and Tyrian, were used as media of exchange. Because only Jewish shekels and Tyrian coins were allowed in Temple ceremonies, the entrepreneurial moneychangers opened shop outside the Temple so that that the faithful could exchange their Roman denarii for Jewish shekels in order to offer their sacrifices and meaningfully participate in Temple ceremonies. [/FONT]
[FONT=Times New Roman, Times, serif] In this context, with at least four separate currencies circulating in Iudaea, Jesus’ response to the Pharisee: "Whose image is on the coin?" says a lot about what was going through his mind. Jesus wants to know what authority issued the coin; that is, who "made" it and who, therefore, accepts or demands it as currency? [/FONT]
[FONT=Times New Roman, Times, serif] When the Pharisee responds "Caesar’s," Jesus learns that the money in question is that of the occupying imperial forces, is not allowed in Temple ceremonies and carries the craven image of Caesar, declaring him a "God." Given this context, Jesus’ response, "[r]ender unto Caesar the things that are Caesar’s and render unto God the things that are God’s," in no way sanctions taxation as moral or justified. Nor do Jesus’ statements support capitulation to the occupying Roman army or secular authority. Jesus’ response actually evades the question entirely and instead provides a powerful statement in support of private property, for Jesus clearly recommends that, notwithstanding Caesar’s confiscatory and illegal taxation, Caesar remains entitled to the things that Caesar owns. [/FONT]
[FONT=Times New Roman, Times, serif] Jesus’ sage recommendation expresses contempt for the imperial currency and at the same time subtly and paradoxically suggests that cooperation and rebellion are not necessarily mutually exclusive. The implication of the story, in the context of the voluminous anti-state and anti-tax gospel evidence, is that Jesus seems to be saying, "thank you for telling me that the coin is that of empire’s, minted from ore taken from seized mines and debased to satisfy the empire’s military ambitions; I say cooperate and pay the tribute the empire demands, as it is prudent and may save your life, but do not materially support the empire and the occupying forces by giving them anything of real value; things of real value, like shekels, belong to God." [/FONT]
[FONT=Times New Roman, Times, serif] Jesus’ recommendation thus gives rise to the inference that he believed the Jews living under Roman occupation should pay their taxes in overvalued denarii, as the Romans likely demanded, and hold and perhaps shield their wealth in the undervalued shekel and Tyrian money. This position reflects both libertarian political views as well as a recognition of Gresham's Law, according to which government-decreed bad money drives undervalued good money out of circulation.[/FONT]
[FONT=Times New Roman, Times, serif]The Parables and Jesus’ View of Property and Contract[/FONT]
[FONT=Times New Roman, Times, serif]A cursory review of Jesus’ teachings would seem to indicate that he did not think highly of property or property rights. From the Sermon on the Mount to the conversation with the young rich man whom Jesus instructs to sell all his possessions, Jesus repeatedly decries the evils of worshiping things instead of God. For Jesus, it seems a man’s wealth is not only irrelevant to how God views him, the two are inversely related as can be seen his statement:[/FONT]

[FONT=Times New Roman, Times, serif]Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. Matthew 19:24. [/FONT]
​

[FONT=Times New Roman, Times, serif]Furthermore, Jesus and his followers lived a kind of communal existence, sharing their food with one person responsible for the group’s money. Based on this evidence alone, one might conclude that Jesus had little understanding of or regard for private property.[/FONT]
[FONT=Times New Roman, Times, serif]But to draw broad conclusions from this limited evidence is to make a hasty generalization, for the core of Jesus’ teaching is found in the parables and the parables are replete with spiritual lessons drawn from material and commercial examples, including examples relating to thrift, entrepreneurship, the productive use of capital, negotiation of debts, respect for others’ property, responsible stewardship of one’s own private property and freedom of contract. [/FONT]
[FONT=Times New Roman, Times, serif]In the universe of the Jesus’ teachings, the anti-property lessons are not so much anti-property as they are a warning to people who, in Jesus’ view, have misplaced priorities, people who mistakenly believe that ownership of private property and accumulation of wealth is an end it itself rather than a means to a higher end. The weight of Jesus’ teaching in fact shows that Jesus highly regarded private property rights and, in order to illustrate the proper relationship between God and man, repeatedly analogized the responsible use and stewardship of private property to the responsible use and stewardship of life received from God. [/FONT]
[FONT=Times New Roman, Times, serif]Jesus, Victimless Crimes and Self-Defense[/FONT]
[FONT=Times New Roman, Times, serif]Jesus was and is infamous for socializing and dining with prostitutes and other "sinners." While Jesus clearly did not sanction prostitution, his interaction and defense of prostitutes and adulterers illuminates his political worldview. Jesus’ lessons indicate that he believed that prostitution, adultery and other "victimless" crimes, although grievous sins, were matters of conscience that could only be solved through the internal action of the sinner. [/FONT]
[FONT=Times New Roman, Times, serif] In John, chapter 8, the Pharisees bring to Jesus an adulterous woman who, by some accounts, was a prostitute and suggest that she be stoned to death in accordance with Old Testament law. Jesus stops the stoning and protects the woman by stating: "Let he who is without sin cast the first stone." As the crowd slips away and no accusers are left to "condemn" the woman, Jesus instructs her to go and "sin no more." [/FONT]
[FONT=Times New Roman, Times, serif] Unlike the tax collectors who must atone by paying back what they have taken, Jesus recognizes that the woman’s sins are a matter of internal conscience. Jesus instructs the Pharisees that want to stone the woman to examine their own consciences and correct their own sins before seeking judgment against the woman who has harmed no one but herself. Jesus thus shows that he does not believe that the woman’s crime can legitimately or practically be enforced by anyone other than the woman. [/FONT]
[FONT=Times New Roman, Times, serif]Here it is important to note that libertarianism is not synonymous with libertinism. While some libertarians find nothing at all morally wrong with prostitution, other libertarians (like Jesus) believe it is morally wrong but understand that because it is a victimless crime the state has no legitimate role in enforcing it. Prostitution, like drug use and abuse, directly harms only the voluntary participant. Jesus clearly understood and believed this principle. Jesus sought to eradicate prostitution not through state or collective action, but through individual self-examination and counsel. [/FONT]
[FONT=Times New Roman, Times, serif] With regard to self-defense, Jesus did not use violence against those who aggressed against him and advocated against using violence at all. Although Jesus laid down his life for a particular purpose and although there is some authority in his teachings for the use of force in self-defense, the weight of evidence suggests that Jesus was a pacifist. [/FONT]
[FONT=Times New Roman, Times, serif]The question then is whether Jesus can at the same time be a pacifist and a libertarian. In the big tent of libertarianism, he can. Although libertarians believe that individuals have the right to use violence commensurate with the threat in defense of life, liberty or property, they do not believe that people have an obligation use violence to protect themselves or others. As such, Jesus was a simply libertarian who likely believed that the use of force was never legitimate. [/FONT]

 

[idiom]

Well, He instructed to give, not to take.

I don't recall Him instructing anyone to take another persons property.

Could you please point me to the bit where Jesus instructs someone to seize the goods of another person?

I can point out a lot of places where Jesus instructs people to raise money or transact with money despite the OP's claims.

 

[torchbearer]

Jesus is talking about how people should engage each other. You fail.

Below is just the beginning. Your poor scholarship is showing, sir.

http://www.lewrockwell.com/orig9/butler-b1.html

[FONT=Times New Roman, Times, serif]Jesus on Taxation and Sound Money[/FONT]
[FONT=Times New Roman, Times, serif] Statists who argue that Jesus supported taxation and/or the state ignore the many passages relating to sinful tax collectors and Jesus’ unjust execution by the Roman secular authority and instead point to the "Render unto Caesar" passage in Matthew, chapter 22 as evidence that Jesus was pro-state. In the story, Pharisees and other "spies" attempt to goad Jesus, a middle-class Jewish tradesman surrounded by Roman centurions, into foolishly fomenting a tax revolt. [/FONT]
[FONT=Times New Roman, Times, serif]The story begins with Jesus’ Pharisee inquisitor asking him whether or not the local Jews should pay the taxes demanded by Caesar. Jesus responds by asking him to produce a coin that Caesar would accept as a tax. After the Pharisee produces the coin, Jesus asks him whose image is on the coin and the Pharisee responds "Caesar’s." Jesus then recommends: "Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s."[/FONT]
[FONT=Times New Roman, Times, serif]While this story offers many wonderful, nuanced and insightful lessons, the story in no way offers moral support for taxation or the state. Taken in context, the story sheds much more light on Jesus’ views on the role of money and pragmatic, non-violent civil disobedience in response to overwhelming secular power.[/FONT]
[FONT=Times New Roman, Times, serif]To fully understand the story, one must know a little about money and currency in first century Iudaea. The story of the moneychangers at the Temple shows that more than one currency was in circulation at the time. History indicates that at least four currencies, Greek, Roman, Jewish and Tyrian, were used as media of exchange. Because only Jewish shekels and Tyrian coins were allowed in Temple ceremonies, the entrepreneurial moneychangers opened shop outside the Temple so that that the faithful could exchange their Roman denarii for Jewish shekels in order to offer their sacrifices and meaningfully participate in Temple ceremonies. [/FONT]
[FONT=Times New Roman, Times, serif] In this context, with at least four separate currencies circulating in Iudaea, Jesus’ response to the Pharisee: "Whose image is on the coin?" says a lot about what was going through his mind. Jesus wants to know what authority issued the coin; that is, who "made" it and who, therefore, accepts or demands it as currency? [/FONT]
[FONT=Times New Roman, Times, serif] When the Pharisee responds "Caesar’s," Jesus learns that the money in question is that of the occupying imperial forces, is not allowed in Temple ceremonies and carries the craven image of Caesar, declaring him a "God." Given this context, Jesus’ response, "[r]ender unto Caesar the things that are Caesar’s and render unto God the things that are God’s," in no way sanctions taxation as moral or justified. Nor do Jesus’ statements support capitulation to the occupying Roman army or secular authority. Jesus’ response actually evades the question entirely and instead provides a powerful statement in support of private property, for Jesus clearly recommends that, notwithstanding Caesar’s confiscatory and illegal taxation, Caesar remains entitled to the things that Caesar owns. [/FONT]
[FONT=Times New Roman, Times, serif] Jesus’ sage recommendation expresses contempt for the imperial currency and at the same time subtly and paradoxically suggests that cooperation and rebellion are not necessarily mutually exclusive. The implication of the story, in the context of the voluminous anti-state and anti-tax gospel evidence, is that Jesus seems to be saying, "thank you for telling me that the coin is that of empire’s, minted from ore taken from seized mines and debased to satisfy the empire’s military ambitions; I say cooperate and pay the tribute the empire demands, as it is prudent and may save your life, but do not materially support the empire and the occupying forces by giving them anything of real value; things of real value, like shekels, belong to God." [/FONT]
[FONT=Times New Roman, Times, serif] Jesus’ recommendation thus gives rise to the inference that he believed the Jews living under Roman occupation should pay their taxes in overvalued denarii, as the Romans likely demanded, and hold and perhaps shield their wealth in the undervalued shekel and Tyrian money. This position reflects both libertarian political views as well as a recognition of Gresham's Law, according to which government-decreed bad money drives undervalued good money out of circulation.[/FONT]
[FONT=Times New Roman, Times, serif]The Parables and Jesus’ View of Property and Contract[/FONT]
[FONT=Times New Roman, Times, serif]A cursory review of Jesus’ teachings would seem to indicate that he did not think highly of property or property rights. From the Sermon on the Mount to the conversation with the young rich man whom Jesus instructs to sell all his possessions, Jesus repeatedly decries the evils of worshiping things instead of God. For Jesus, it seems a man’s wealth is not only irrelevant to how God views him, the two are inversely related as can be seen his statement:[/FONT]

[FONT=Times New Roman, Times, serif]Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. Matthew 19:24. [/FONT]
​

[FONT=Times New Roman, Times, serif]Furthermore, Jesus and his followers lived a kind of communal existence, sharing their food with one person responsible for the group’s money. Based on this evidence alone, one might conclude that Jesus had little understanding of or regard for private property.[/FONT]
[FONT=Times New Roman, Times, serif]But to draw broad conclusions from this limited evidence is to make a hasty generalization, for the core of Jesus’ teaching is found in the parables and the parables are replete with spiritual lessons drawn from material and commercial examples, including examples relating to thrift, entrepreneurship, the productive use of capital, negotiation of debts, respect for others’ property, responsible stewardship of one’s own private property and freedom of contract. [/FONT]
[FONT=Times New Roman, Times, serif]In the universe of the Jesus’ teachings, the anti-property lessons are not so much anti-property as they are a warning to people who, in Jesus’ view, have misplaced priorities, people who mistakenly believe that ownership of private property and accumulation of wealth is an end it itself rather than a means to a higher end. The weight of Jesus’ teaching in fact shows that Jesus highly regarded private property rights and, in order to illustrate the proper relationship between God and man, repeatedly analogized the responsible use and stewardship of private property to the responsible use and stewardship of life received from God. [/FONT]
[FONT=Times New Roman, Times, serif]Jesus, Victimless Crimes and Self-Defense[/FONT]
[FONT=Times New Roman, Times, serif]Jesus was and is infamous for socializing and dining with prostitutes and other "sinners." While Jesus clearly did not sanction prostitution, his interaction and defense of prostitutes and adulterers illuminates his political worldview. Jesus’ lessons indicate that he believed that prostitution, adultery and other "victimless" crimes, although grievous sins, were matters of conscience that could only be solved through the internal action of the sinner. [/FONT]
[FONT=Times New Roman, Times, serif] In John, chapter 8, the Pharisees bring to Jesus an adulterous woman who, by some accounts, was a prostitute and suggest that she be stoned to death in accordance with Old Testament law. Jesus stops the stoning and protects the woman by stating: "Let he who is without sin cast the first stone." As the crowd slips away and no accusers are left to "condemn" the woman, Jesus instructs her to go and "sin no more." [/FONT]
[FONT=Times New Roman, Times, serif] Unlike the tax collectors who must atone by paying back what they have taken, Jesus recognizes that the woman’s sins are a matter of internal conscience. Jesus instructs the Pharisees that want to stone the woman to examine their own consciences and correct their own sins before seeking judgment against the woman who has harmed no one but herself. Jesus thus shows that he does not believe that the woman’s crime can legitimately or practically be enforced by anyone other than the woman. [/FONT]
[FONT=Times New Roman, Times, serif]Here it is important to note that libertarianism is not synonymous with libertinism. While some libertarians find nothing at all morally wrong with prostitution, other libertarians (like Jesus) believe it is morally wrong but understand that because it is a victimless crime the state has no legitimate role in enforcing it. Prostitution, like drug use and abuse, directly harms only the voluntary participant. Jesus clearly understood and believed this principle. Jesus sought to eradicate prostitution not through state or collective action, but through individual self-examination and counsel. [/FONT]
[FONT=Times New Roman, Times, serif] With regard to self-defense, Jesus did not use violence against those who aggressed against him and advocated against using violence at all. Although Jesus laid down his life for a particular purpose and although there is some authority in his teachings for the use of force in self-defense, the weight of evidence suggests that Jesus was a pacifist. [/FONT]
[FONT=Times New Roman, Times, serif]The question then is whether Jesus can at the same time be a pacifist and a libertarian. In the big tent of libertarianism, he can. Although libertarians believe that individuals have the right to use violence commensurate with the threat in defense of life, liberty or property, they do not believe that people have an obligation use violence to protect themselves or others. As such, Jesus was a simply libertarian who likely believed that the use of force was never legitimate. [/FONT]

 

[torchbearer]

All his ideas is about the kingdom to come. When asked about the governments and money's of now, it is always of little of importance.
If ceasar wants a tax, give it to him.
If he wants money, give it to him.
What does it matter if your real goal is to be in god's kingdom.
Does it require money to enter heaven?
Does God have a currency?
No.
If it makes you feel good. Fine. If it makes you sleep better at night, fine.
But everything Jesus was focused on was the kingdom to come, not the wealth of now.
Had it been his focus, he would have taught his disciples to be capitalist.

You can take one verse and make it sound like you want. But when you take the book- Jesus did not charge admission to his sermons. He didn't start a temple to collect 10% so he could get a fleet of donkey's for his disciples.

But if it helps you sleep at night. Jesus/God really cares about making money.

Well, He instructed to give, not to take.

I don't recall Him instructing anyone to take another persons property.

Could you please point me to the bit where Jesus instructs someone to seize the goods of another person?

I can point out a lot of places where Jesus instructs people to raise money or transact with money despite the OP's claims.

 

[idiom]

Jesus didn't operate wthin the limits of scarcity. He had all the food He wanted whenever He wanted it. He even conjured money when He needed it. Mostly because He had bigger things to be worrying about.

However He instructed the sharing of wealth with the poor, not instructing them to just have faith and create it out of thin air on their own as He did.

He never rejected the existence of property rights. If the rich man hadn't really a right to any of his wealth it wouldn't have been hard for him to give it away. Also He only instructed one particular man in this regard.

Later in Acts we see in the community of Christians a false peer pressure to sell everything you have and it results in the death of two otherwise earnest followers of Christ.

 

[heavenlyboy34]

Jesus is talking about how people should engage each other. You fail.

False. The article discusses aspects of capitalism, which is what you were talking about in your claim. Note that I also said that the article I posted was only the beginning of the mountains of evidence against your claim. I would be here for a LONG time if I wanted to put forth all the evidence.

 

[torchbearer]

Jesus didn't deny rights of life and the extension of that life, it is not right to steal.
but the goal of this life isn't to accumulate wealth, but to help/serve your neighbor.
Please don't make me waste my time on a line by line analysis of the gospels.
I really don't have the time, but some of you need an education.
I have to pay $20,000 for the education- I'm not giving it to you for free.

Acts- is not Jesus. Neither are the Gospels, but its a third hand account.
I've already done the verse by verse. I've already had these discussions. I was in your corner. I was trying to defend a capitalist jesus, and it fail. I had to admit it.
God's Kingdom on earth is a pure communal family.
Like the fridge at your parents house- their wasn't private property in that fridge, what your father had, was also yours.

Jesus didn't operate wthin the limits of scarcity. He had all the food He wanted whenever He wanted it. He even conjured money when He needed it. Mostly because He had bigger things to be worrying about.

However He instructed the sharing of wealth with the poor, not instructing them to just have faith and create it out of thin air on their own as He did.

He never rejected the existence of property rights. If the rich man hadn't really a right to any of his wealth it wouldn't have been hard for him to give it away. Also He only instructed one particular man in this regard.

Later in Acts we see in the community of Christians a false peer pressure to sell everything you have and it results in the death of two otherwise earnest followers of Christ.

 

[heavenlyboy34]

All his ideas is about the kingdom to come. When asked about the governments and money's of now, it is always of little of importance.
If ceasar wants a tax, give it to him.
If he wants money, give it to him.
What does it matter if your real goal is to be in god's kingdom.
Does it require money to enter heaven?
Does God have a currency?
No.
If it makes you feel good. Fine. If it makes you sleep better at night, fine.
But everything Jesus was focused on was the kingdom to come, not the wealth of now.
Had it been his focus, he would have taught his disciples to be capitalist.

You can take one verse and make it sound like you want. But when you take the book- Jesus did not charge admission to his sermons. He didn't start a temple to collect 10% so he could get a fleet of donkey's for his disciples.

But if it helps you sleep at night. Jesus/God really cares about making money.

[FONT=Times New Roman, Times, serif]Caesar and God in Context[/FONT]

 

[torchbearer]

[FONT=Times New Roman, Times, serif]Caesar and God in Context[/FONT]

Ok, lil' kid.
Start with Mark-
Put out the first 3 chapters, and we will go line by line until we finish mark tonight.
You are about to fail, in a way fail has never been defined.
Grab you bible, I don't care what version- and write out segments- 3 chapters at a time.
I am about to school your ignorant ass.

 

[heavenlyboy34]

Jesus didn't deny rights of life and the extension of that life, it is not right to steal.
but the goal of this life isn't to accumulate wealth, but to help/serve your neighbor.
Please don't make me waste my time on a line by line analysis of the gospels.
I really don't have the time, but some of you need an education.
I have to pay $20,000 for the education- I'm not giving it to you for free.

Acts- is not Jesus. Neither are the Gospels, but its a third hand account.
I've already done the verse by verse. I've already had these discussions. I was in your corner. I was trying to defend a capitalist jesus, and it fail. I had to admit it.
God's Kingdom on earth is a pure communal family.
Like the fridge at your parents house- their wasn't private property in that fridge, what your father had, was also yours.

Epic Fail-one of the biggest fails I've ever seen on RPFs!!

 

[torchbearer]

Epic Fail-one of the biggest fails I've ever seen on RPFs!!

read the post above- you've been called out.

 

[heavenlyboy34]

Ok, lil' kid.
Start with Mark-
Put out the first 3 chapters, and we will go line by line until we finish mark tonight.
You are about to fail, in a way fail has never been defined.
Grab you bible, I don't care what version- and write out segments- 3 chapters at a time.
I am about to school your ignorant ass.

Wow! And I thought I'd met pathetic logicians on here before...you must be TRYING to fail.

 

[idiom]

Jesus didn't deny rights of life and the extension of that life, it is not right to steal.
but the goal of this life isn't to accumulate wealth, but to help/serve your neighbor.
Please don't make me waste my time on a line by line analysis of the gospels.
I really don't have the time, but some of you need an education.
I have to pay $20,000 for the education- I'm not giving it to you for free.

Acts- is not Jesus. Neither are the Gospels, but its a third hand account.
I've already done the verse by verse. I've already had these discussions. I was in your corner. I was trying to defend a capitalist jesus, and it fail. I had to admit it.
God's Kingdom on earth is a pure communal family.
Like the fridge at your parents house- their wasn't private property in that fridge, what your father had, was also yours.

The goal of capitalism isn't to accumulate wealth. It is goal and value free.

It good to know you have secret information.

The line from Acts whas an example of people dying because of misinterpretations like yours. They tried to live what you are talking about and God killed them.

My Fathers Fridge is not a government fridge, its his fridge. He allows me access to it and pretty much anyone else, out of Love not duty.

Love is not and cannot be a system. Trying to systematize the outcomes of Love doesn't create Love. It creates all of Loves opposites.

 

[anaconda]

2: No Swearing of Oaths.

Lord's Prayer? Ten Commandments?

 

[idiom]

Ok, lil' kid.
Start with Mark-
Put out the first 3 chapters, and we will go line by line until we finish mark tonight.
You are about to fail, in a way fail has never been defined.
Grab you bible, I don't care what version- and write out segments- 3 chapters at a time.
I am about to school your ignorant ass.

School us with Love of course.

Is Mark really going to reveal how communism creates Love?

 

[torchbearer]

Mark.1
[1] The beginning of the gospel of Jesus Christ, the Son of God;
[2] As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
[3] The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
[4] John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
[5] And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.
[6] And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;
[7] And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
[8] I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.
[9] And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.
[10] And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
[11] And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.
[12] And immediately the Spirit driveth him into the wilderness.
[13] And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.
[14] Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
[15] And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
[16] Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
[17] And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.
[18] And straightway they forsook their nets, and followed him.
[19] And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.
[20] And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.
[21] And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
[22] And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
[23] And there was in their synagogue a man with an unclean spirit; and he cried out,
[24] Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
[25] And Jesus rebuked him, saying, Hold thy peace, and come out of him.
[26] And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.
[27] And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.
[28] And immediately his fame spread abroad throughout all the region round about Galilee.
[29] And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.
[30] But Simon's wife's mother lay sick of a fever, and anon they tell him of her.
[31] And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.
[32] And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.
[33] And all the city was gathered together at the door.
[34] And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.
[35] And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.
[36] And Simon and they that were with him followed after him.
[37] And when they had found him, they said unto him, All men seek for thee.
[38] And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.
[39] And he preached in their synagogues throughout all Galilee, and cast out devils.
[40] And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.
[41] And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.
[42] And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.
[43] And he straitly charged him, and forthwith sent him away;
[44] And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.
[45] But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.
Mark.2
[1] And again he entered into Capernaum, after some days; and it was noised that he was in the house.
[2] And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.
[3] And they come unto him, bringing one sick of the palsy, which was borne of four.
[4] And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.
[5] When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
[6] But there were certain of the scribes sitting there, and reasoning in their hearts,
[7] Why doth this man thus speak blasphemies? who can forgive sins but God only?
[8] And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?
[9] Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
[10] But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
[11] I say unto thee, Arise, and take up thy bed, and go thy way into thine house.
[12] And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.
[13] And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
[14] And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
[15] And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.
[16] And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?
[17] When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
[18] And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
[19] And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
[20] But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
[21] No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.
[22] And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
[23] And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
[24] And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
[25] And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?
[26] How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
[27] And he said unto them, The sabbath was made for man, and not man for the sabbath:
[28] Therefore the Son of man is Lord also of the sabbath.
Mark.3
[1] And he entered again into the synagogue; and there was a man there which had a withered hand.
[2] And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
[3] And he saith unto the man which had the withered hand, Stand forth.
[4] And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.
[5] And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.
[6] And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
[7] But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,
[8] And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.
[9] And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.
[10] For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.
[11] And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.
[12] And he straitly charged them that they should not make him known.
[13] And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.
[14] And he ordained twelve, that they should be with him, and that he might send them forth to preach,
[15] And to have power to heal sicknesses, and to cast out devils:
[16] And Simon he surnamed Peter;
[17] And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
[18] And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,
[19] And Judas Iscariot, which also betrayed him: and they went into an house.
[20] And the multitude cometh together again, so that they could not so much as eat bread.
[21] And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.
[22] And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
[23] And he called them unto him, and said unto them in parables, How can Satan cast out Satan?
[24] And if a kingdom be divided against itself, that kingdom cannot stand.
[25] And if a house be divided against itself, that house cannot stand.
[26] And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
[27] No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
[28] Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
[29] But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
[30] Because they said, He hath an unclean spirit.
[31] There came then his brethren and his mother, and, standing without, sent unto him, calling him.
[32] And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
[33] And he answered them, saying, Who is my mother, or my brethren?
[34] And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
[35] For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

The things to point out in the first three chapters:
Jesus did not charge for his healing, like a doctor would.
And declared each person who did the will of God his family. (communal as families are)

I also bolded the blaspheming of the spirit, because, well, that is what you are doing.

I guess I can post the next three chapters if you don't have anything additional to add.

 

[torchbearer]

School us with Love of course.

Is Mark really going to reveal how communism creates Love?

I mention mark because it is the first account.

 

[heavenlyboy34]

The things to point out in the first three chapters:
Jesus did not charge for his healing, like a doctor would.
And declared each person who did the will of God his family. (communal as families are)

I also bolded the blaspheming of the spirit, because, well, that is what you are doing.

I guess I can post the next three chapters if you don't have anything additional to add.

This sounds like voluntarism, not any variety of Statism. You fail.

 

[torchbearer]

Mark.4
[1] And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
[2] And he taught them many things by parables, and said unto them in his doctrine,
[3] Hearken; Behold, there went out a sower to sow:
[4] And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
[5] And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
[6] But when the sun was up, it was scorched; and because it had no root, it withered away.
[7] And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
[8] And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.
[9] And he said unto them, He that hath ears to hear, let him hear.
[10] And when he was alone, they that were about him with the twelve asked of him the parable.
[11] And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:
[12] That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.
[13] And he said unto them, Know ye not this parable? and how then will ye know all parables?
[14] The sower soweth the word.
[15] And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.
[16] And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;
[17] And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended.
[18] And these are they which are sown among thorns; such as hear the word,
[19] And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.
[20] And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.
[21] And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
[22] For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
[23] If any man have ears to hear, let him hear.
[24] And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.
[25] For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.
[26] And he said, So is the kingdom of God, as if a man should cast seed into the ground;
[27] And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.
[28] For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.
[29] But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.
[30] And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?
[31] It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:
[32] But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.
[33] And with many such parables spake he the word unto them, as they were able to hear it.
[34] But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.
[35] And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.
[36] And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
[37] And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
[38] And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?
[39] And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
[40] And he said unto them, Why are ye so fearful? how is it that ye have no faith?
[41] And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?
Mark.5
[1] And they came over unto the other side of the sea, into the country of the Gadarenes.
[2] And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,
[3] Who had his dwelling among the tombs; and no man could bind him, no, not with chains:
[4] Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.
[5] And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.
[6] But when he saw Jesus afar off, he ran and worshipped him,
[7] And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.
[8] For he said unto him, Come out of the man, thou unclean spirit.
[9] And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.
[10] And he besought him much that he would not send them away out of the country.
[11] Now there was there nigh unto the mountains a great herd of swine feeding.
[12] And all the devils besought him, saying, Send us into the swine, that we may enter into them.
[13] And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand and were choked in the sea.
[14] And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.
[15] And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.
[16] And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.
[17] And they began to pray him to depart out of their coasts.
[18] And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.
[19] Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.
[20] And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.
[21] And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.
[22] And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
[23] And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.
[24] And Jesus went with him; and much people followed him, and thronged him.
[25] And a certain woman, which had an issue of blood twelve years,
[26] And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,
[27] When she had heard of Jesus, came in the press behind, and touched his garment.
[28] For she said, If I may touch but his clothes, I shall be whole.
[29] And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.
[30] And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?
[31] And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?
[32] And he looked round about to see her that had done this thing.
[33] But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
[34] And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.
[35] While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further?
[36] As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.
[37] And he suffered no man to follow him, save Peter, and James, and John the brother of James.
[38] And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
[39] And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
[40] And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
[41] And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.
[42] And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.
[43] And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
Mark.6
[1] And he went out from thence, and came into his own country; and his disciples follow him.
[2] And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?
[3] Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.
[4] But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.
[5] And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
[6] And he marvelled because of their unbelief. And he went round about the villages, teaching.
[7] And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
[8] And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:
[9] But be shod with sandals; and not put on two coats.
[10] And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.
[11] And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.
[12] And they went out, and preached that men should repent.
[13] And they cast out many devils, and anointed with oil many that were sick, and healed them.
[14] And king Herod heard of him; (for his name was spread abroad and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.
[15] Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.
[16] But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.
[17] For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her.
[18] For John had said unto Herod, It is not lawful for thee to have thy brother's wife.
[19] Therefore Herodias had a quarrel against him, and would have killed him; but she could not:
[20] For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.
[21] And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;
[22] And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.
[23] And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.
[24] And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
[25] And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.
[26] And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her.
[27] And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,
[28] And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.
[29] And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.
[30] And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
[31] And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.
[32] And they departed into a desert place by ship privately.
[33] And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.
[34] And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.
[35] And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed:
[36] Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.
[37] He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?
[38] He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes.
[39] And he commanded them to make all sit down by companies upon the green grass.
[40] And they sat down in ranks, by hundreds, and by fifties.
[41] And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all.
[42] And they did all eat, and were filled.
[43] And they took up twelve baskets full of the fragments, and of the fishes.
[44] And they that did eat of the loaves were about five thousand men.
[45] And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.
[46] And when he had sent them away, he departed into a mountain to pray.
[47] And when even was come, the ship was in the midst of the sea, and he alone on the land.
[48] And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.
[49] But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:
[50] For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.
[51] And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.
[52] For they considered not the miracle of the loaves: for their heart was hardened.
[53] And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
[54] And when they were come out of the ship, straightway they knew him,
[55] And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.

Read the stuff bolded, asked your questions if you don't why i bolded it.

 

[heavenlyboy34]

Read the stuff bolded, asked your questions if you don't why i bolded it.

Which translation is this? Did you also do a study of the original text(Mark was in Hebrew if I remember correctly)? You'll understand it differently if you do.

It looks like you're making the same mistake that many atheists do-taking certain passages out of context-especially easy to do in English translations, IMHO. I hope one of our Christian scholars will stop by and help you.