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Yesterday morning, Standish brought a letter from my fiancée, Miss Bernadette Fiske. I was so excited to get it, I pissed my swaddling-wraps clean through to the bed-sheets. "Do tell me that Miss Fiske is finally coming to the estate, Standish, and with my baby son in tow!" I cried. "How my heart aches for them so!"
"Sir," Standish said, his mouth taut and face white. "Please once again pardon my opining about your personal affairs, but I must insist that you are the victim of an extortion-swindle. This so-called 'Miss Fiske' has fabricated the existence of an infant Zweibel heir to relieve you of a good deal of money. There are people all over the Republic who have designs for the fortunes of plutocrats, and you must not consider your-self immune to such nefarious machinations. You must believe me, sir, I submit this not for the sake of contrariness, but fully in the spirit of the stead-fast fealty with which I have served you for lo these many years."
With the help of my iron-lung, I heaved a heavy sigh. It was indeed sad to see one of my most loyal servants hold such a childish grudge against my new sweet-heart. Standish has been far more uppity in his demeanor since becoming a plutocrat him-self after winning a government-sanctioned game of chance. He now wears a diamond stud in the middle of his dickey and uses a pungent variety of macassar oil on his hair. All this from a man who one year ago was quite content with his long-time weekly salary of a handful of ha'pennies and a kettle of porridge!
Instead of working my-self into a fury, how-ever, I decided to play it coy.
"You have convinced me, dear, loyal Standish!" I exclaimed. "Entrust this latest missive from that covetous hussy to me, and I shall have my solicitor turn it in to the constabulary! Perhaps blood-hounds can pick up the harlot's scent, trace her to her boudoir, and rip her to pieces!" This news delighted Standish to no end. But I merely pulled the wool over his eyes so he'd shut up. And, to my delight, Miss Fiske included a picture of my son, N. Aeschlyus. What a beautiful boy! He has grown considerably since his December birth. But the Zweibel off-spring have always been precocious little nippers.


text:
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You can file a FedEx Express claim by downloading the following claim form and instructions in PDF format. You will need the free Adobe Acrobat Reader. You have the option to mail, fax, or e-mail the form to your FedEx Customer Support Representative(s).
FedEx is represented in Abaco, Andros, Eleuthera and Long Island by nominated Service Contractors. For more information about the FedEx services available from Abaco, Andros, Eleuthera and Long Island please contact:
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Tel: 242.367.2817
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Long Island
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E-mail: email@example.com

subset: commoncrawl


text:
We're a small community, so let's be efficient
There has been much discussion and debate on the effectiveness of the Jewish Leadership Council. Yet, if they are able to complete their mapping exercise of community organisations, this could prove to be one of the most important pieces of work for Anglo-Jewry.
While the "Big Society" might have fallen off the national agenda, we continue to look for ways to strengthen our increasingly small community.
In our "little big society" we have successfully and traditionally financed our own education, welfare, health, defence, culture, arts. We are people who care passionately about the world in which we live, and who have always sought to change things for the better.
And, as funding becomes ever more challenging, we must be brave enough to embrace the changes that the future brings.
Although British Jewry has numerically shrunk, the number of Jewish charities — more than 2,300 according to the Charity Commission — keeps increasing. We have over 30 times the proportion of charities per head than in the general population and yet an ever-shrinking community to service them — and we have become over-reliant on too small a pool of donors.
A survey by the Institute for Jewish Policy Research (JPR) in the mid-'90s indicated that 80 per cent of Jewish donations came from just nine per cent of the population. While there is no such thing as an unworthy cause, perhaps there is such as thing as too much replication in certain areas.
The JLC should be looking to utilise the vast volume of work that the JPR has already undertaken in this field.
It is clear that many of our charities and community organisations could benefit by sharing their "back office" functions. Does each organisation need to finance its own purchasing departments? Would we not get better deals on procurements if the buying of core products — whether for welfare or education — were done en masse?
It is not difficult to see potential tie-ups and clear commonality. We have made some progress in this; JAMI has partnered with Jewish Care to create a single mental-health service for the Jewish community, building on the dozen or so welfare bodies that helped to create Jewish Care. Norwood and Ravenswood are another prime example.
The London Jewish Cultural Centre is listed as a "partner" of the new shiny JW3, but what does this actually mean financially? Are they working together to cut costs and to increase the reach of Jewish cultural events?
We need to recognise that our ageing society will put ever more pressures on the community. The retirement that people once spoke of consisting of cruises, golf and more time to relax, will only exist for a lucky few. Our time will become more pressured and many of us will be left supporting our children and our parents.
Charities and community organisations are already feeling the squeeze. Legacy-giving has taken an almighty hit across the circuit and it will continue to diminish. We are already operating in a society where there is increasing need but less funding to service that need.
This is why it is critical that we are brave enough to sync our resources where we can, to ensure that the end users are able to access the best services that we are able to provide.
We must not be too frightened to embrace change. Causes will not diminish but will be able to focus more directly, which will enable us to help those in need more effectively. Our community will have more power to effect change and our organisations will be more focused and able to concentrate on directly helping those in need.
We must cut down on some of the bureaucracy that becomes an unnecessary headache and bogs down our professional staff.
If the JLC is able to produce a body of work, which helps to encourage more co-operation and accountability, this can only be a good thing. Time will tell whether the JLC is also able to implement the changes – or will ego and emotion get in the way?
- The challenge facing our community
The challenge facing our community
- Welcome to the two-track community
Welcome to the two-track community
- Is Labour unapologetically antisemitic?
Is Labour unapologetically antisemitic?
- I am a secular Jew
I am a secular Jew
- UJIA announces new chair
UJIA announces new chair
- How a Jewish boy came to head 'Nazi' L'Oréal
How a Jewish boy came to head 'Nazi' L'Oréal
- Old Jewish Catskill C...
Old Jewish Catskill C...


text:
The venue for Big Bang's 'Alive Tour 2012' stop in Peru has been confirmed!
Big Bang will be making their stop at the Jokey Club del Peru in Lima, Peru on November 14th, the VIPs in Peru can get more information about the tour stops here, and allkpop readers can keep up with updates on the tour here.
Stay tuned for the announcement in Brazil!
7 stars who are the top role models to rookie idols
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In The Home Carry
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November 10, 2011, 09:49 AM
Bartholomew Roberts
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Join Date: June 12, 2000
Location: Texas and Oklahoma area
Posts: 6,784
Actually, I think carry in the home makes a lot of sense. The two prime aspects of a firearm for self-defense are keeping it out of the hands of unauthorized people/children and having it accesible in a very short time frame. Normally these two requirements are in direct conflict with each other. The one exception to this is a handgun you are wearing.
The handgun is safe from children and other unauthorized people because it is under your positive control at all times. It also provides the fastest practical response time if you need to access it in an emergency.
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text: The Instructional Technology Department provides resources, services, professional support, facilities, hardware, and software used to support student learning programs and improve institutional effectiveness. Technological support provided by the Instructional Technology Department is designed to meet the needs of learning, teaching, college-wide communications, research, and operational systems. The institution systematically plans, acquires, maintains, and upgrades or replaces technology infrastructure and equipment in support of institutional programs and services.


text:
You may have already read this. Jim Thomason gave an update before we all left for the weekend. On Friday, our employees gave $13,652 toward disaster relief in the Gulf region. The Company matched it with a check for an equal amount. Consequently, we overnighted a check to Samaritan's Purse for $27,304. They received the check on Saturday. I know this is just a start.
If you haven't given already, please do so now. With each passing day, we learn that the need is greater than we thought. It's going to take all of us working together to make an impact.


text:
Tony DeSare invites you into the intimate lounge act that unfolds as Last First Kiss, his most recent serving from Telarc. DeSare provides a comfortable mix of four original compositions with standards such as Cole Porter's "You'd Be So Nice To Come Home To" and modern charts such as Prince's "Kiss."
Last First Kiss is a travelogue of love, romance and seduction. "Come On Strong" originally penned by Sammy Cahn and Jimmy Van Heusen extends the invitation "If you're gonna kiss me/Don't just merely kiss me/Kiss me lovely and long." There is DeSare's reading of the purely sexual "Kiss" (Prince) and the self-congratulatory "Gee Baby Ain't I Good To You." We ride the emotions of "I'll Never Have Enough Of You" and the sad parting of ways as portrayed by "There Will Never Be Another You."
Co-producers DeSare and Billy Terrell create a thoughtful, reflective ambience. Accompanying himself on piano DeSare's chops and vocals are effortless. The singer's timbre has enough of a rasp to carry authentic emotions to the words, yet his vocals are smooth enough to roll easily with the melodies.
The majority of the tracks from this album feature the always-magnificent Bucky Pizzarelli on guitar and up-tempo bassline of Mike Lee. Drinking in their notes is comparable to enjoying a full-bodied Chardonnay. There are other great contributions such as Tedd Firth's keys on Irving Berlin's "How Deep Is The Ocean?" Harry Allen presents us with a spectacular tenor saxophone solo on "They Can't Take That Away From Me."
The songs that DeSare has selected are some of the best jazz standards ever written and yet his own compositions can hold their heads high in that crowd. Three of the most beautiful tracks are his "Let's Just Stay In," "I'll Never Have Enough Of You," and "Lover's Lullaby." He also authored "Last First Kiss."
DeSare's interpretation of Carole King's "I Feel The Earth Move" does not work for me. I see the song as one full of life and exuding the energy and euphoria of love. DeSare has created laid-back arrangements.
If you are a romantic, you are going to love this record. The lush charts become the velvety pillows that we lay our heads on as we dream of the one who stirs our emotions or the one who is to come and will take our breath away. The lyrical palette provides for a broad sweeping mural of emotions ranging from flirtation to despair.


text:
Africa Missions Mall
African Culture
Living in Africa
Africa News
Church of Christ
Information Tchnology
Richard's Commentary
Contrasting Secular and Animistic Interpretations
Synoptic Gospels: MARK
André Resner
January 1995
Tod K. Vogt
At about the age of 14 a friend of mine whose family faithfully attended a mainline denomination church informed me that the previous Sunday the minister preaching the sermon had effectively refuted the existence of Satan. His reasoning was that God the Creator could not or would not create something so evil, so destructive to humanity. He informed his congregation that Satan and the demons found in Scripture were merely first-century ways of talking about human frailty and the natural inability of human beings to resist temptation. Even at the age of 14, I sensed a weakness in this reasoning. Later, after becoming a Christian, I began to see that most believers; Fundamentalists, Evangelicals, and mainline Protestants, give very little credit to the existence of personal evil forces and by default adopt a similar perspective as the minister.
Today, I work as a church-planting missionary among the Fon people of Benin, West Africa. This area of West Africa was once know as the Slave Coast and provided many of the slaves transported to Brazil, the Caribbean and the United States. Spiritism of Brazil, Santeria of Cuba and Voodoo of Haiti and other Caribbean islands find their roots in the African traditional religions of the West African coast. However, Benin is commonly accepted as the cradle of Voodoo. The ancient city of Abomey was the seat of the Dahomean kingdom and today is a center of world voodoo. The voodoo practiced in and around Abomey is renown throughout West Africa as very powerful. We live 5 miles from Abomey. Idols, altars, sorcery, amulets, secret societies and divination permeate this region. I am deeply curious about the reality of the spiritual realm, the existence and power or Satan and his demons, their influence over Christians and the proper response to his activities. My experience and my ministry provide the rationale for this investigation into the interpretations of demonic possession as found in the Gospel of Mark.
People frequently ask us to pray for someone who is being tormented by evil spirits. How should we respond? Should we explain the non-existence of such spirits? Should we take them to the hospital? Should we accommodate their pre-scientific understanding, pray for them while maintaining disbelief in their plight? Or, perhaps there are evil spirits tormenting them and our job is to confront them in the name of Jesus and offer to them the freedom which Jesus offered to several throughout the Gospel of Mark.
I do not propose to answer definitively these questions. Christians have debated these questions for centuries and they require a much larger scope than is possible in a paper of this nature. The goal of this paper is largely expository, investigative. I propose to investigate contrasting interpretations of possession accounts in the gospel of Mark. Some analysis will be offered but I will attempt to let the authors cited herein speak for themselves. However, my personal perspective will be obvious.
Because my wife & I were on furlough, having a baby and preparing to return to Benin at the time I took the class for which this paper was written, I was only able to spend two days in the library at ACU researching this topic. In the ensuing study and writing I have many times wished I could run down to the library and pursue another line of thinking but I have been limited to what I was able to collect during those two days in the library.
In an attempt to uncover interpretive models rather than develop a theology of demons in the Gospel of Mar, I chose only three passages to investigate. I wanted to look at a wide range of authors across a few texts rather than a few authors across many texts. I believe this approach has helped to demonstrate the differences that exist on the worldview level between Western theologians and Fon Christians.
I approached four men who do most of the teaching in two congregations among the Fon. Two of them have had limited formal training and two have had no training. I presented them with the texts and asked them to study the texts on their own and prepare to explain their meaning. Since I conducted the interviews in French, I had to translate their comments for inclusion in this paper. I have attempted to render their comments as they expressed them, choosing not to correct grammar or syntax in the hope of presenting their thoughts un-interpreted. Therefore, their comments have a spoken quality that I hope will enrich their value.
The Secular-Animistic Axis
In his book Communicating Christ in Animistic Contexts (1991), Gailyn Van Rheenen, citing Timothy Warner, identifies a worldview continuum that contrasts Secularism with Animism. Van Rheenen defines secularism as the "belief that there are no spiritual powers (1991, 96)" He defines animism as the "perception that all of life is controlled by spiritual powers and human beings seek to manipulate these powers (1991, 96)." Though some would take issue with the term animism (Kato, 1987, 18-24), Van Rheenen's definition accurately describes the traditional religion practiced among the Fon people of Benin. For the purposes of this paper, animism should be read as "African Traditional Religion."
Secularism ----------------------------Theism-------------------------------Animism
According to Van Rheenen, "secularists disavow any power that cannot be perceived, studied, and analyzed by the five senses. God is relegated to the spiritual realm where he is allowed little authority over the world he created. Only natural powers that can be empirically analyzed are thought to operate in the natural world (1991, 96)." Douchan Gersi, a non-Christian anthropologist, concurs, "officially, modern Western science allows no validity to magic [spiritual phenomenon], first, because results that can be duplicated are impossible to obtain and therefore the effects of magic are considered a series of natural coincidences-and second, because magic is, theoretically, based on principles that defy our present understanding of many scientific laws (1991, 33)."
Like anthropology, western theology has tended toward secular explanations. Osadolor Imasogie, in his critique of Western theology, identifies two distinct secular perspectives. First, the orthodox scientific world view, presupposes a closed universe which self-originated and denies the existence of the spiritual realm. Second, the quasi-scientific worldview, half-heartedly acknowledges the reality of a spiritual dimension (1983). Van Rheenen identifies three ways by which Western theologians express their secular worldview (1991, 96-97).
1. They ignore the concept of spiritual powers in biblical writings.
2. They assert that though spiritual powers existed in the past, their existence ceased with the death of Jesus.
3. They have used various secular interpretations to explain that the powers are not personal spiritual powers (i.e., spirits, demons, etc.).
Western theology has reflected the philosophical transformation of western culture. As Western culture has become more secular, Western theology has followed.
Myth versus History
Adela Yarbro Collins (1992) properly identifies the temptation of Western theologians to interpret Scripture from a secular point of view. "A recurring issue in the analysis of biblical narratives from the point of view of genre has been the tension between myth and history. The miraculous and the supernatural elements in biblical narratives...have led modern critical historians to deny that these narratives may be defined as historical narratives (1992, 23)." She shows how Western theologians refuse to allow for realities outside their worldview and, therefore, make a distinction between myth and history; myth being all supernatural elements found in Scripture and history being what is left.
In his classic book, JESUS CHRIST AND MYTHOLOGY (1958), Rudolf Bultmann emphasizes the eschatological nature of Jesus' preaching found in the New Testament but asserts that this expectation was based on mythology and not reflective of the historical world. He writes:
"This hope [eschatological expectation] of Jesus and of the early Christian community was not fulfilled. The same world still exists and history continues. The course of history has refuted mythology. For the conception "Kingdom of God" is mythological, as is the conception of the eschatological drama. Just as mythological are the presuppositions of the expectation of the Kingdom of God, namely, the theory that the world, although created by God, is ruled by the devil, Satan, and that his army, the demons, is the cause of all evil, sin and disease. The whole conception of the world which is presupposed in the preaching of Jesus as in the New Testament generally is mythological...the conception of the the intervention of supernatural powers in the course of events; and the conceptions of miracles, especially the conception of the intervention of supernatural powers in the inner life of the soul, the conception that men can be tempted and corrupted by the devil and possessed by evil spirits. This conception of the world we call mythological because it is different from the conception of the world which has been formed and developed by science since its inception in ancient Greece and which has been accepted by all modern men. In this modern conception of the world the cause-and-effect nexus is fundamental...modern science does not believe that the course of nature can be interrupted or, so to speak, perforated, by supernatural powers. The same is true of the modern study of history, which does not take into account any intervention of God or of the devil or of demons in the course of history (1958, 14-15)."
Thus, Bultmann becomes a representative of secular theology. Anything outside natural history he labels a myth. He labels beliefs that are outside the natural world as superstitions. Bultmann leaves not room for any unexplained phenomenon and writes: "Modern men take it for granted that the course of nature and of history, like their own inner life and their practical life, is nowhere interrupted by the intervention of supernatural powers (1958, 16)."
Common Explanations of Possession
Most secular theologians offer one of three explanations for demon possession. These explanations are not mutually exclusive but are often employed in tandem. First, many authors offer medical interpretations which fit the descriptions of possession. Wm. Menzies Alexander (1902) devotes his entire text to an analysis of the biblical text through the filter of history and medicine. He writes, "In every case [of possession] a consistent and reliable diagnosis is attainable (1902, 10)." Further, he claims, "Genuine demonic possession, as set forth in the New Testament, contains an element that is natural, another that is supernatural. The former belongs to the category of mental disease, and still continues; the latter belongs to the category of Satanic opposition, and was summarily suppressed (1902, 12)." This explanation is consistent with Van Rheenen's analysis (see pg. 6, number 2) which states: "They [Western theologians] assert that though spiritual powers existed in the past, their existence ceased with the death of Jesus." Likewise, Rawlinson (1949) generally interprets possession as medical ailments. According to Rawlinson, the New Testament claim of demon possession "provided the popular explanation of the symptoms of a number of forms of disease-not only of epilepsy and delusional insanity but also of deafness and dumbness and no doubt also of various forms of neurotic hysteria (1949, xlviii)."
Second, scholars interpret the conflict with demons metaphorically. Rawlinson states, "It is not impossible that...this Marcan conception of our Lord's ministry as specifically directed towards the work of exorcism and as involving a kind of victorious conflict with the demonic powers, we ought to see a Christian spiritualization of the ancient Jewish conception of the 'Messianic War'(1949, 1)." Rawlinson refuses the space-time occurrence of demon exorcisms and prefers a literary explanation. From Rawlinson's perspective Mark was not necessarily reporting an historical occurrence but weaving a tale, capitalizing on the beliefs of the day to speak of a wholly different subject. This is consistent with Anderson and Moore's caricature of Mark as Allegorist, "To read Scripture allegorically was to read it for hidden meanings- meanings metaphorically implied but not expressly stated (1992, 9)."
The third explanation of demon possession, more common among those seeking to apply the text to the modern life, is to reinterpret the demons to be any or all sin. C.S. Lewis employs this method of interpretation as he recounts his conversion, "For the first time I examined myself with a seriously practical purpose. And there I found what appalled me; a zoo of lusts, a bedlam of ambitions, a nursery of fears, a hareem of fondled hatreds. My name was legion (1955, 213)." Lewis implies that finding a variety of sins within oneself is equivalent to the Gerasene demoniac's possession by Legion. Lewis' interpretation denies the uniqueness of demonic possession. He makes it a phenomenon common to all people. The demons are no longer the personal spiritual enemies of Jesus, waging war against the Kingdom of God, but are interpreted as expressions of natural, human weaknesses.
These interpretations can be seen in the following survey of three Marcan passages in which Jesus confronts demons; 1:21-28, 5:1-20 and 9:14-29.
Jesus & the Demoniac in Capernaum: Mark 1:21-28
Secular Interpretations
In his commentary on Mark 1:23, C.E.B. Cranfield, while allowing for the existence of demons as the subordinates of Satan, acknowledges the difficulty of interpreting such passages. "Here we are up against something that presents many difficulties to the modern mind, which is apt to dismiss the whole subject as outgrown superstition. It is important to approach it with as open a mind as possible. To suggest that there may be more truth here in the N.T. picture than has sometimes been allowed is not to wish to turn the clock back on scientific progress or to open the flood-gates to obscurantism (Cranfield, 1963, 75)." Cranfield precisely expresses the tension experienced by Western scholars. While seeking to understand the biblical text, the temptation exists for the modern scholar to interpret the text through his modern worldview, applying his modern suppositions to the text before allowing the text to shape those suppositions.
"The narrative [Mark 1:21-28] abounds in primitive features (Taylor, 1952, 171)." Perhaps Taylor's analysis of the passage as 'primitive' is representative of the secular approach to the text. W.C. Allen expresses the common perspective of accommodation. He implies that demons do not really exist but that Jesus accommodated the prevailing understanding of first century Palestinians.
"Belief in demons was universal in Palestine during the lifetime of the Lord, and the gospel writers represent Him as assuming the truth of this belief. Whether He did or did not so believe we cannot say, because nothing is more certain than that, granting the non-existence of demons, and granting His knowledge of their non-existence, He would not have taken any trouble to denounce this belief, and to substitute some other explanation of the facts of which it was supposed to explain. He nowhere attempts to anticipate modern or ultimate psychology, or any other branch of science. Practically it made no difference. To the man who believed that a demon had taken possession of him, the demon really existed. The belief was demon enough (1915, 59)."
Scholars have commonly used accommodation to explain difficult passages, not the least of which are passages describing demon exorcisms. First, if one assumes the omniscience of Jesus and second the non-existence of demons, accommodation is the only plausible explanation. However, assuming that Jesus accommodated the prevailing beliefs of first century Palestinians concerning demon possession leads one to wonder if he accommodated other beliefs. Which beliefs? If the exorcisms which we find in Scripture are examples of Jesus' accommodation, the authenticity of all Scripture comes into question and we open the proverbial can of worms.
Another common mode of interpretation is to read the exorcism passages metaphorically. Rather than viewing Mark 1:21-28 as having occurred in space and time, it is viewed as having a larger, thematic meaning. Barnes interprets the exorcism of demons as the freeing of a sinner from sin. "Satan still considers it an infringement of his rights when God frees a sinner from bondage and destroys his influence over the soul (date unknown, 10)." This method of interpretation follows that of C.S. Lewis described in the introduction. In essence Barnes reduces the exorcism to an experience common to all who come to Jesus. The space-time occurrence either did not happen and the account in 1:21-28 is simply a literary device used by the author to communicate this larger theme or if it happened, its value in the text is not in the actual deliverance of the possessed but in its metaphorical meaning for all believers.
Other authors emphasize the symptoms of the possession and interpret them medically. Wm. Menzies Alexander claims of the demoniac, "The whole conduct of this demoniac proves that he is labouring under a maniacal attack of an acute and dangerous kind (1902, 67)." He concludes, writing, "the final diagnosis is reached without difficulty. The case is one of epileptic insanity (1902, 68)." More than simply attributing medical explanations to this text, Alexander, like other authors of his period and perspective, embellishes the text to make more plausible his explanation of a medical or psychological illness. "Probably there had been hallucinations of the senses, more especially those of healing; so that this patient was likely to suffer from piercing noises, or warning or threatening voices (1902, 68)." Alexander's attempt to "flesh-out" the story, while interesting, casts suspicion on the validity of his conclusions. Rather than allowing the text to speak for itself, Alexander manipulates the text, forcing it to fit into his modern categories.
C. Leslie Mitton adopts the same interpretation. "In that day many illnesses were ascribed to evil spirits, but especially those of the mental or nervous type. Probably in this case the man was what we should call an epileptic or neurotic (1957, 11)." Mitton continues and bridges the gap between a medical interpretation and a metaphorical interpretation.
"Today we are not accustomed to speak of evil spirits or demons, as men of ancient times did. Nevertheless we still suffer from the same ills as those which they attributed to the malicious presence of such spirits, ills that wreck human happiness, and sometimes jeopardize life itself. Such ills are fear, guilt, remorse, shame, resentment, jealousy, hate, depression. Or we may give them psychological names, such as neurasthenia, neurosis, psychosis, and so on. These names perhaps suggest how difficult to control these emotional disturbances can be, and how man can feel himself utterly dominated by some evil power before which he is helpless (1957, 12)."
Mitton chooses to view the demoniac not a one who suffers under the oppression of evil spirits but rather a pitiable man full of fear, guilt, shame and the like. For Mitton, he is a neurotic not a demoniac.
Alexander and Mitton do not reflect the prevailing thinking among scholars. Most scholars tend to interpret Mark 1:21-28 either as a projection of Jesus' identity or as expressive of his authority over evil. Commenting on Mark 1:24, Cranfield writes; "In either case it [vs. 24] expresses a mixture of fear and defiance. The demon's foreboding is due to his recognition of the identity of Jesus (1963, 76)." Earle emphasizes the theme of power or authority. "The thing that astonished the crowd was that Jesus cast out the demon by a simple, authoritative command (1957, 37)."
Hurtado writes, "Mark obviously intends this part of the episode as an illustration that Jesus was much more than simply another teacher, and that the authority claimed in his teaching represented a real authority, not simply an empty claim (1983, 27)." Further, he says, "As this scene shows, the kingdom (or reign) of God is God's power (authority) in action (1983, 27)." Likewise, Mansfield interprets this passage as presenting the power (authority) of Jesus. "In 1:21-28 Jesus' e x o u o i a is demonstrated by his exorcism of the unclean spirit with a word of rebuke...Jesus' authority is emphasized in contrast to the inferior power of the unclean spirit (1987, 51)." Lane also interprets 1:21-28 as demonstrative of Jesus' authority and sees in this passage Mark's first attempt to describe the purpose of Jesus. "To have allowed the defensive utterance of the demon to go unrebuked would have been to compromise the purpose for which Jesus came into the world, to confront Satan and strip him of his power. As such, this initial act of exorcism in the ministry of Jesus is programmatic of the sustained conflict with the demons which is a marked characteristic in the Marcan presentation of the gospel (1974, 75)." Hurtado, Mansfield and Land find in this passage large themes; that of Jesus' identity, his authority and his purpose.
Scholars use a variety of methods of interpretation and emphases as they investigate Mark 1:21-28. Though not mutually exclusive, I have defined five. Some scholars perceive Jesus as accommodating the common beliefs of the people with whom he lived, though knowing their beliefs to be false. Other scholars define exorcism passages as literary devices intended by the author of the gospel as metaphors. Usually applied in conjunction with another of the explanations, some scholars flatly refuse the existence of demons and diagnose medical conditions to the demoniac. However, some scholars, while not refusing the existence of demons, give little attention to their existence, power, work, or influence over the possessed. Their comments center on literary themes like the identity of Jesus and the authority of Jesus which they see at work in the text. While this level of investigation is valuable and can provide interesting insights into the text, it does not provide much solace for one who finds himself possessed by a demon. This level of interpretation does not speak to those who experience the presence of demons.
Fon Interpretations
Mark 1:21-28 is not particularly difficult for Fon Christians to understand. They take it literally. For the most part, they accept the details of the account as they are presented in the text and are not tempted to reinterpret the details as referring to other phenomena or as having a larger thematic meaning. They see a confrontation between Jesus, the emissary of God, and an underling of his arch-enemy. They see a battle waging, albeit between unevenly matched foes. In general they see Jesus saving.
For modern, Western Christians, salvation is primarily a spiritual phenomenon but for the Fon Christians salvation has very real physical dimension. This exorcism demonstrates this physical dimension of salvation.
"Here in Benin, there are possessed people, evil spirits live in people, even in small children. You can see them and they don't speak but when they see someone they gesture or move [about wildly], and they must be restrained or locked in a room. It is demons that do this, here in Africa. But with the name of Jesus, we torment them [demons], we cast them out. As Jesus said in the Bible, he came to deliver the captives and really men are captive in the hands of the devil today. They are in captivity; crazy people, men who were educated but now must be sent from the family, it's evil spirits who live in them. Here [Mark 1:21-28], I see that it's a similar thing. When Jesus arrived, he cast out this evil spirit (Davidi, 1995)."
Salvation and liberation from the forces of evil are synonyms. Salvation for animistic peoples, including the Fon has the immediate result of providing power with which they can fight against the evil spirits or evil forces that torment them
Fon Christians emphasize the power of Jesus over the forces of evil. They focus on verse 24. "And he cried out 'What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, The Holy One of God." Where Western theologians give emphasis to the identity of Jesus, Fon Christians give emphasis to the power of Jesus. Constant Bakpe (1995) concludes, "The power of Jesus was very strong, that is why the evil spirit cried out. If today the Holy Spirit is in us and an evil spirit sees us, it can cry out like that." This analysis demonstrates how Christians from animistic cultures seek very practical interpretations. Their concerns are earthly versus the predominantly cosmic concerns of Western theologians.
For the Fon Christian there is little difference between the authority of Jesus and his power. When Fon Christians consider Jesus' authority they are really concerned with the power he has to affect this world. His authority is not a nebulous concept or cosmic truth but a this-worldly power that is manifest in healings, exorcisms and miracles of many kinds. For the animist, the authority with which one speaks is verified by the power which he exhibits. They point to verse 27 as justification for this interpretation. "And they were all amazed, so that they questioned among themselves, saying, 'What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him." Nicholas Davidi applied it to himself saying, "Here in Africa, if I want to preach publicly...As I am preaching the people will realize that this man speaks with the authority, that he is filled with the power to cast out evil spirits (1995)." For Davidi the authority with which he speaks is synonymous with the power to cast out evil spirits. He goes on to say, "If we teach as one having authority, like Jesus, there will be miracles (1995)."
Fon Christians do not believe that all sickness is necessarily the result of demon possession. There are many more cases of sickness that are not the direct result of intervention by demonic forces than cases that are a direct result. Paul Tohoinon explains, "There are the possessed and the non-possessed. Those who are possessed, they [the demons] require a direct command to leave. But if it is a case of sickness, it is not necessary to have a miracle. We pray and ask God, and if He wants, we cannot force God to do this or that, if He accepts our prayer he will heal the person, even through medicine. You can go to the hospital and get an injection and be healed. But if a man is really possessed, he can go to the hospital but he will not be healed (1995)."
They interpret Mark 1:21-28 as a literal account of an exorcism at the powerful hand of Jesus. This account justifies their faith in Jesus. They see that Jesus is not subject to the same forces to which they have been subject. They see a manifestation of power that promises to help them live their daily lives.
The difference between the secular interpretations and the animistic interpretations is the difference between the cosmic and the earthly realm. Western theologians, including those with a uniquely secular perspective, interpret Mark 1:21-28 in cosmic terms; Jesus' identity, salvation for humanity, the uniqueness of Jesus' teaching, etc. Christians from animistic cultures interpret this passage in earthly terms; protection, power, healing, freedom, etc. Where Western theologians largely address ideas worthy of reflection, Fon Christians address daily problems which need to be solved.
Jesus & the Demoniac at Gerasa: Mark 5:1-20
Secular Interpretations
Scholars treat this passage with greater depth than other exorcism passages. Perhaps this is because the gospel writers provide a fuller account of the Gerasene demoniac than the other demoniacs. Perhaps this is because of the remarkable results of the exorcism; namely the response of the pigs and later the town's people. However, the net result of the commentaries is not markedly different from those of Mark 1:21-28.
The story of the Gerasene demoniac poses several interpretive problems for the Western theologian. Paramount among these is the question of the pigs. If one accepts a secular interpretation of the existence and activity of demons, namely that they do not exist and/or have no influence in the natural world, the problem still remains; What of the pigs? Some very curious conclusions are drawn. According to Taylor, "The greatest difficulty is the account of the swine. If we reject mythical explanations, or the suggestion of Dibelius that a secular story has been incorporated, and if we accept a psychological explanation of possession, we must explain the panic of the swine, as Weiss explains it, as occasioned by the paroxysm of the man's cure (1952, 278)." Taylor succinctly exposes the problem facing theologians. A number of explanations for Legion have been offered. Medical explanations and metaphorical explanations are the most prevalent. In conjunction with medical and metaphorical explanations, most authors conclude that Jesus accommodated the contemporary belief of the existence and activity of demons.
Allen admits, "The attempt to explain the demons in the New Testament in cases of demoniac possession as personified diseases meets with great difficulty in this narrative (1915, 88)." Though Allen admits that this passage challenges the validity of a medical interpretation of demonic possession, he adopts such an interpretation referring to the possessed man as, "the lunatic possessed with the belief that a number of evil demons have taken possession of his body and have made it their home (1915, 88)." But how does Allen explain the pigs? "The impelling force was probably the demoniac himself, who by shouts and yells would drive from him the now demon-possessed swine (1915, 88)." Allen is not alone in this interpretation. Attributing the action of the pigs to the rantings of the demoniac is the most common explanation.
Alexander, here as in 1:21-28, categorizes the affliction as a psychological phenomenon. Referring to the condition of the demoniac, he uses phrases like; "pathognomic of acute mania," "mental derangement," "madman," and "dismal state of mind (1902, 73, 76, 77)." He concludes decisively, "The demoniac of Gerasa [suffers] from acute mania (80-81)."
Others adopt medical explanations for the demoniac's conditions but with less precision. Thompson writes, "The Gerasene demoniac was quite evidently a maniac (1954, 99)." He reasons that, "Insane men oftentimes have superior strength (99)." Thompson does not provide the extensive medical explanations of Alexander but accepts the previous explanation for the behavior of the pigs; "they were frightened...by the loud shrieks and wild gestures of the maniac (1954, 101)." Some scholars succumb to temptations to dramatize Mark's account. Earle describes the scene writing, "The disciples saw rushing down the hill toward them a screaming maniac, half man, half monster (1957, 70)." Earle adds to his interpretation a metaphorical dimension, "night and day the man was screaming and cutting himself with stones. Here is a portrait of sin. The man was dwelling in the place of death, a raging maniac, slashing his body with sharp stones. Sin is suicide; sin is insanity; sin is self-destruction (1957, 71)."
For Earle the behavior of the demoniac illustrates the destructiveness of sin. Was that Mark's intention? Others embrace similar metaphorical interpretations. Ogilvie questions, "Are there such people around?" "Who is like Legion(1975, 93)?" He attempts to answer the question.
"The reason for taking this passage seriously is that we are all troubled by Legion's symptoms to some degree. We may not be ready for the tombs of self-inflicted punishment, but we're often troubled, hoping no one knows how bad we feel at times. Note that both ends of the alienation scale are registered in this passage. That keeps us from thinking it has little to say to us. How clever of Mark! He shows the extremity of human need in Legion and a much subtler sickness in the herdsmen and townspeople. But both groups were possessed. Neither wanted Jesus to bother them. The demons in Legion cried out to be left alone; the people begged Jesus to leave their country and trouble them no more. We all get to that state of misery where the familiarity of feelings of unfulfillment are at least more secure than the possibility of change in ourselves or institutions (1975, 93)."
Ogilvie demonstrates well a metaphorical interpretation. In an attempt to find useful this passage, Western theologians search for metaphorical meanings in the details of the account. The destructive behavior of the demoniac becomes the result of sin. The need of the demoniac to be freed from the possessing demons becomes every man's need to be freed from the bondage of sin. The plea of Legion for Jesus to leave him becomes every man's aversion to change. The story is no longer about a man possessed of a demon but about every man's struggle with sin and the weaknesses of human nature.
Even scholars who give credence to the existence of demons and take the passage largely at face value make metaphorical applications. Guelich, who supports the idea that the demoniac was in fact possessed by a legion of demons concludes, "one can hardly miss the repeated emphasis on the uncleanliness of impurity found in the original story...The story of the deliverance of a man becomes the story of the deliverance of a land (1989, 283)." Hurtado, who likewise accepts the presence of demons draws a similar conclusion. "All of this is a powerful picture of how the NT describes the condition of humans apart from Christ: spiritually dead and in bondage to evil (1983, 83)." One wonders what the demoniac grasped from the experience. Did he draw universal conclusions? Did he interpret the experience metaphorically?
Fon Interpretations
Fon Christians interpret this passage similarly to Mark 1:21-28. They typically search for immediate application in their lives. They see the power of Jesus demonstrated. They see healing. The see salvation coming to a man. Not salvation that exists only in the heavenly realm but salvation that has immediate and visible repercussions in daily life. They see the Gerasene demoniac was distinctly different after his encounter with Jesus. His encounter changed the quality of his life. Fon Christians expect that encountering Jesus will change the quality of their lives as well. Western Christians might agree but the improved quality would most likely be a psychological or emotional improvement where Fon Christians expect a physical improvement. They believe this because of the power that they see demonstrated in this exorcism. Power and physical salvation are the key issues on which Fon Christians focus. Nicholas Davidi explains, "Everything that Jesus was doing in this passage [Mark 5:1:20], all of this was to demonstrate the power of God; that God is able to save (1995)."
Fon Christians perceive an ordered spiritual realm. They believe that there are greater and lesser spiritual powers. They believe there are personal spiritual powers and impersonal spiritual forces. When they read the Bible, this perception is confirmed. They observe the demons and their reaction to Jesus and understand Jesus to be near the top (if not at the top) of the spiritual hierarchy. In this passage they see the inability of human beings to control the demoniac and the ease with which Jesus casts-out Legion. "All the things the people used to bind the demoniac, the demon was greater than all these things. However, the demons are not superior to Jesus (Davidi, 1995)."
Western Christians attribute sin, evil, crime, immorality, etc. to their humanity, to a character weakness, or to developmental or environmental dysfunction. People of an animistic heritage typically believe that evil is the direct result of evil spirits or evil forces. This is the perspective of Fon Christians. "I think that all evil things are the product of evil spirits. Because it is evil spirits that lead one to do evil. The evil spirits could not do evil things himself. The evil spirit is himself evil but he cannot do something without man. He must possess a man and he then causes the man to do evil. All fighting, arguing, lying, I think all of that comes from evil spirits (Bakpe, 1995)." Through this statement it is obvious that Fon Christians believe that evil spirits permeate much of life, that they are all around them.
In discussing Mark 5:1-20, Paul Tohoinon, a Fon evangelist, recounted the following story which is presented in totality. Paul hoped to clarify his understanding of the text by telling of his experience.
When I was with the church UNION OF MEN REBORN IN CHRIST, we were in a village near Kpassagon, I was with a group and when we arrived there was this guy who had worked at the post office. He had been well paid and had built a beautiful house. It was at work that he became insane. He left his work and house and spent 25 years insane. He gathered garbage and lived in a lean-to constructed of garbage. The people of the village sent us to this man's lean-to with another man of the village. We counseled the parents of the insane man. We spoke a long time, we preached the Good News to them, saying if they really had faith in the words we had been preaching in the name of Jesus, that their insane son could soon be better if God willed it. We started looking for the insane man in the bush. He heard our voices and ran away and we chased him, encircled him and trapped him. When we arrived at the house we went into a room and locked the door. We started singing songs of spiritual warfare...after singing 7-10 songs nothing happened so we prayed saying, "today the devil must leave this man..." We prayed for an hour. Before, the guy refused to kneel when we told him to kneel but we encircled him and put our hands on his head and prayed fervently, by the grace of God, God answered our prayers. The insane guy began to speak with reason. After the prayer he looked at himself and asked if he had dressed himself in his torn-up clothing. And we told him 'yes,' that he had dressed himself and lived in the lean-to. He asked, "Who put all this garbage here?" It was like that, he began to think clearly. We decided to pray again. We prayed at least 30 minutes. Then he said he wanted to go wash. We got some water for him and he took a bath. We took his torn-up clothes and brought him some other clothes. We cut-off all his hair because it was all matted. Now he is in Cotonou [the capital] with the church. His family asked us to take him to Cotonou. The leaders of the church take care of him. They provide him with food, clothes, everything he needs. The leaders do that. He is still there but he is no longer possessed. The spirit left. We asked the spirit questions. We asked how many spirits there were. He said many. We did this before we prayed. We asked how many spirits there were and the spirit spoke through the insane man.
Through this story we see that Fon Christians perceive the world much as First Century Palestinians. Paul identifies with the story of the Gerasene demoniac because, according to him, he has had a similar experience. Paul sees no reason to search for metaphorical meanings or theological themes. For him the message of this passage is clear; Jesus has the power and will to save.
Fon Christians and some moderate Western scholars can agree on the preeminent task of Legion; to destroy the creation and influence of Yahweh God. Lane conveys this writing, "What must be seen above all else is that the fate of the swine demonstrates the ultimate intention of the demons with respect to the man they had possessed. It is their purpose to destroy the creation of God, and halted in their destruction of man, they fulfilled their purpose with the swine (1974, 186)." He states further; "The story was remembered in the tradition because of the dramatic evidence it offered of the purpose of demonic possession and of the full deliverance brought by Jesus. It declared that victory of Jesus over evil forces is a reality in which the liberating power of the Kingdom of God is manifest in an extension of the saving mercy of God (1974, 189)."
Anyone doing biblical interpretation, be he American, German, Brazilian or Beninese, brings to his study a lifetime of suppositions, values, beliefs and attitudes. It would be naive to believe that one can divorce himself from his pervasive sense of reality. His reality, his worldview, significantly shapes his conclusions.
Lane accepts the existence of demons and assumes the validity of the text. His conclusions speak powerfully to the heart of one suffering under the oppression or possession of demons. The sufferer hears of the merciful and powerful God who saves those overcome by the Prince of Darkness. The sufferer hears of One whose power far surpasses the power that torments them. For the vast majority of the world's Christians, the Good News is not that they are deluded, pre-industrial, and superstitious or that they suffer from epilepsy but that One exists with the power and the will to cast a demon or a legion of demons from their lives.
Jesus & the Demoniac Boy: Mark 9:14-29
Typical interpretations of this passage are not markedly different from the interpretations of Mark 1:21-28 or 5:1-20. Again, the secular interpretations can be categorized as either medical or metaphorical. Some writers who firmly adopt a secular perspective of Mark 1:21-28 or 5:1-20, adopt a more moderate interpretation of 9:14-29. However, most scholars evenly apply their secular suppositions to all three texts.
W.C. Allen, who denies the existence of demons and contends that Jesus accommodated the prevailing beliefs of Palestine, concludes simplistically, "The symptoms are those of epilepsy (1915, 126)." Barnes classifies the symptoms "as marks of violent derangement or madness (year unknown, 67)." Earle writes, "The language of verse 18 indicates that the boy was epileptic. Matthew, indeed, expressly states that (17:15), using a word that literally means 'moonstruck.' The expression 'becomes rigid'(RSV) is literally 'dries up.' But the former is its meaning when used in connection with epilepsy (1957, 114)." All three authors prefer stock explanations and avoid delving deeply into the difficult questions surfaced by the text. Such as, If this was simply a case of epilepsy, why could not the disciples cure it when they had presumably cured other similar illnesses (see 6:13)? What makes epilepsy more physiologically or psychologically difficult to cure than acute mania? What is it about prayer that makes it necessary for the cure of epilepsy but not for other physical or mental disorders?
Alexander provides a more comprehensive medical interpretation of Mark 9:14-21. "There is the cry preceded by the unconsciousness, the sudden fall, the convulsive seizure, the gnashing of the teeth, the foaming at the mouth, the rolling on the ground; then the utter exhaustion...These features belong to a severe type of epilepsy and complete the popular diagnosis (1902, 83)." He states further, "The dumbness and deafness, the multiplicity and severity of the convulsions, are proofs of serious organic disease or degeneration of the brain; issuing in this deplorable inbecility or idiocy (1902, 85)." Being a medical doctor, Alexander supports his perspective with significant study and experience, deducing that since the symptoms described in Mark parallel those attributed to contemporary epileptics, the boy must have had epilepsy, albeit a severe case, "The case of the boy is almost desperate, even among epileptic idiots (Alexander, 1902, 85)."
The medical interpretations of this passage closely parallel those of Mark 1:21-28 and Mark 5:1-20. Generally, writers adopting this interpretation refuse the existence of demons and support the conclusion that Jesus accommodated the belief among his contemporary Palestinians while himself knowing the truth of their non-existence. This analysis corresponds to the first of Van Rheenen's three methods of expressing a secular worldview employed by Western theologians (see; Introduction-The Secular-Animistic Axis).
Hurtado attempts a metaphorical interpretation. "This story immediately follows the mountaintop transfiguration in all three Synoptic accounts, probably because the writers intended an analogy between this incident and the incident in Exodus 32 in which Moses returns from his mountaintop encounter with God to find faithlessness on the part of Israel (1983, 147)." However, he does not refuse the existence of demons or the actual occurrence of this exorcism.
This incident brings us back down from the glorious height of the transfiguration experience to the earthly sphere, where the power of evil is confronted and where unbelief is a constant danger. In the same way that the disciples are brought back into Jesus' earthly mission here after the transfiguration that prefigures and symbolizes Jesus' resurrection, so Mark's readers were to realize that they, after the resurrection of Christ, were called still to an earthly mission of faith and of proclamation of Christ against the forces of evil. This exorcism, the last one mentioned in Mark, shows the power of Jesus (portrayed in the transfiguration) in action in practical terms and means that it is in such ministry (and not in visionary experiences) that Christ's power and glory are properly to be seen in the life of his followers (1983, 149)."
Hurtado walks a fine line between relegating the exorcism to mere metaphorical status and making an apt application of evident principles. It is dubious that Mark intended his readers to see their earthly mission in this exorcism. However, one cannot ignore Jesus' power manifested in a practical, saving way. If that moves his followers to likewise manifest his power in practical ministry, then the metaphorical interpretation is no longer secular in nature (i.e. denying the existence of the supernatural and its power).
Lane adopts another marginally metaphorical interpretation, but one that the text justifies. "The return from the glory of the transfiguration to the reality of demonic possession serves to reinforce the theme that Jesus enters into his glory only through confrontation with the demonic and the suffering this entails (1974, 329)." He refuses the standard medical explanations, "What was involved, however, was not simply a chronic nervous disorder but demonic possession (1974, 331)." He sees in this story a greater battle being waged than the battle between a boy and epilepsy. Lane sees a spiritual battle with the boy as the battle ground.
Unlike the metaphorical interpretations presented for Mark 1:21-28 and Mark 5:1-10, the metaphorical interpretations presented here do not reject the existence of demons or their destructive influence. Other than Hurtado and Lane, all other authors consulted for this project either interpreted the possession medically, accepted the existence of demons or circumvented the question altogether. Neither Hurtado's nor Lane's metaphorical interpretations reflect a strong secular worldview and are similar to Fon interpretations though maintaining a more global perspective.
The Fon Christians consulted for this paper generally agree on the central issue of this passage. They believe that Jesus is addressing the centrality of faith in the life of one who wants to follow Him. However, some Fon Christians address the faith of the disciples and others address the faith of the father of the boy.
Nicholas Davidi interprets this passage as revealing the failure of the disciples. He says, "The disciples did not have the faith to do what Jesus did [cast out demons], to speak with authority like Jesus (1995)." The faith of the disciples and the authority with which they should speak are tightly interwoven. Davidi sees their inability to cast-out the demon as resulting from their lack of authority which was a product of their lack of faith.
Paul Tohoinon interprets this passage as revealing the faithlessness of the father. He reasons that the father's lack of faith hindered the prayers of the disciples. "The key issue addressed in this passage is the unbelief of the father which created an obstacle for the prayers of the disciples (1995)."
None of the Fon Christians consulted adopt a medical or metaphorical interpretation to explain this passage. They interpret it practically. There is a general acceptance of this type of demon possession and this passage gives them clues as to a proper response. Constant Bakpe says, "There is a man that works with me that has the same sickness. He falls just like the boy. His sickness started seven years ago. He said that it is the wife of his uncle that did sorcery against him which started the sickness because he hasn't been like this since childhood. So now if you are talking with him, he falls and starts to become stiff...I told him to pray every day. I go to his house in the evening to pray with him (1995)."As Bakpe indicates, demon possession of this nature is common and there is little or no temptation to seek larger thematic meanings or to interpret this passage as a medical phenomenon. Fon Christians quickly identify the possession of the boy and are glad to receive teaching on how best to deal with this possession.
Fon Christians do not believe that demon possession causes all deafness or all dumbness. They reason that "sometimes a demon causes it...but sometimes it is caused by a malformation and can be corrected. But if they try to correct it medically and they cannot, it is a demon (Tohoinon, 1995)." Western Christians would not so readily attribute the cause to demons if they have been unable to correct the problem. However, Fon Christians perceive a world that is subjected to the powers of demons and anything that cannot be solved by normal human effort must be under the power of demons. This worldview is affirmed through passages like Mark 9:14-29
Developing a Theology of Demons for Africa
The thrust of this paper has been to contrast secular interpretations of demonic possession with animistic interpretations. That is, to contrast scholars who hold a Western worldview with Christians who hold an animistic world view. Osadolor Imasogie, a leading African theologian, asserts that a Western worldview is synonymous with a secular worldview, or in his words, 'a quasi-scientific worldview (1983).' He claims, "Traditional Christian theology has been ineffective in Africa because it is conditioned by a quasi-scientific worldview which blinds it to, and thereby makes it unresponsive to, the reality of the African's self-understanding within his own worldview (1983, 47)." He continues, "Such a quasi-scientific worldview is bound to deny or, at best, to ignore the African worldview and thereby renders the resultant theology irrelevant to the existential needs of the African (1983, 47)." So, missionaries working in Africa need to develop a theology of demons that speaks to the African worldview while remaining faithful to the biblical text. Historically however, missionaries have ignored this need and pushed forward with their Western interpretations of Scripture. McAlpine then can concur with Leslie Newbigin who wrote, "Western Christian missions have been one of the greatest secularizing forces in history (1991, 61)." In this quagmire of worldviews, methods of interpretations, presuppositions, scientific progress and cultural sensitivity, where is the truth? How can one reconcile scientific progress with the African experience? How does one develop a theology of demons for Africa?
The Existence or Absence of the "Excluded Middle"
In his article, The Flaw of The Excluded Middle (1982), Paul Hiebert alludes that Western culture has ignored a spiritual realm which exists between the natural realm and the supernatural realm. This realm he calls the "excluded middle." In this realm are thought to exist spiritual beings such as evil spirits, ancestors, imps and the like and spiritual forces like mana, fate, magic and sorcery. Western culture has not always made such a clear distinction between the natural and supernatural realms as it does today. Francis Schaeffer traces the differentiation to Thomas Aquinas (a.d.--1225-74). Aquinas identified two realms; the realm of grace which includes God, heaven, heavenly things, man's soul and unity and the realm of nature which includes the created, earth, earthly things, the visible, man's body and diversity (1982, 209). Schaeffer writes, "This sphere of the autonomous growing out of Aquinas takes on various forms. One result, for example, was the development of natural theology. In this view, natural theology is a theology that could be pursued independently from the Scriptures (1982, 211)." For 750 years Western culture has been gradually removing the middle realm from its worldview so that by the twentieth century Hiebert can claim that it has been excluded.
The authors consulted and the Fon Christians interviewed for this paper aptly picture the tension between a belief in the existence or a belief in the absence of the middle realm. They aptly demonstrate how one's cultural presuppositions will radically affect one's interpretation of Scripture Western theologians refuse the existence of the middle realm or ignore it so that for them it functionally does not exist. Animistic peoples accept the existence of such a realm, along with the beings and powers that reside there, and elevate its importance and influence to such a level that one might conclude that they see demons under every rock and behind every bush. Where does reality lie? Does a middle realm exist?
The Secular-Animistic Axis, presented earlier identifies three points along the continuum: secularism, theism and animism. Van Rheenen defines theism as the "conception of God as sovereign over his world but allowing people to choose their allegiance in life (1991, 96)." Where the secularist refuses the existence of powers vying for the allegiance which rightly belongs to God and the animist believes that powers exist and wield enormous influence over humans to the point of controlling them, the theist believes that the powers exist in contrast to the sovereign God but humans are free to choose to whom they vow their allegiance.
Toward a Solution
Should missionaries in Africa begin to accept the middle realm? How does one sort-out the spiritual realities? Thomas McAlpine presents Paul Hiebert's three-step process of investigation; phenomenology, ontology and missiology. He defines phenomenology as "what people think is going on."For our purposes; "How do the Fon picture the spiritual realm?" He defines ontology as "what is really going on."Or, "How does God see the spiritual realm?" He defines missiology as "how to bring people from where they are to where they should be." Or, "How does one help the Fon Christians adjust their conceptions of the spiritual realm to parallel that of God?" McAlpine maintains that we must not accept phenomenological explanations without first testing them against the ontological explanations found in Scripture. "The danger here is to simply accept the people's phenomenological description of a phenomenon as a description of the reality itself (McAlpine, 1991, 67)." Both secular and animistic interpretations must be held-up to the scrutiny of Scripture. The purpose of missiology is to modify the phenomenological explanations with ontology.
Explanations offered by Christians from animistic cultures do not necessarily reflect the spiritual reality. They perhaps attribute too much power to too wide a pantheon of spirits. Likewise, explanations offered by Western Christians do not necessarily reflect reality. They perhaps ignore the spiritual altogether or at least pay so little attention to it that it functionally does not exist.
In attempting to define the picture of possession presented in Scripture, Ferguson offers ten conclusions.
1. Jesus accepted the demons as real, and there is no indication that he was accommodating popular superstitions.
2. The demons were spirit beings with superhuman strength and knowledge.
3. But the demons are presented as impure and evil spirits, that is, spiritual beings in rebellion against God.
4. Human beings were the scene of the struggle between Jesus and the demons.
5. The demons were acting under the direction of Satan and as part of his kingdom.
6. Jesus had authority over demons.
7. The final overthrow and destruction of the devil and his angels is certain, because of the authority exercised by Christ over them.
8. Jesus gave his disciples authority over the demons. Where the name of Jesus is confessed, they have no power and there is nothing to fear from them.
9. That which gave Jesus his authority over the demons was his perfect obedience to the will of the Father.
10. There are religious and spiritual values of much greater importance than the demons (1984,28).
In familiar terms, Ferguson has defined the 'middle realm' or 'theism.' Although, he is not free from cultural presuppositions, he has attempted to discard his culture bound assumptions and allow the biblical text to define itself.
It is my opinion that a proper understanding of the gospel of Mark is not one that denies the existence or activity of the demonic. Neither does a proper understanding of Mark accept demons hiding under every rock and behind every bush. Mark presents a view of the spiritual realm that is theistic. Evil spirits exist. They perforate daily life. They exercise power to harm and to persecute. However, they are not omnipotent. Humanity is not wholly at their mercy. Power is available and salvation is offered.
Secular interpretations of the demonic in the gospel of Mark are inadequate, they ignore both Scripture and human experience. Animistic interpretations are also inadequate, they see everything in terms of the demonic. A middle road leading to the middle realm accepts the existence and activity of the demonic while leaving God on the throne to be sovereign. Man then, must choose to whom he will offer allegiance. A proper interpretation of the demonic passages in the gospel of Mark is to see Satan and God vying for the allegiance of man.
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Lewis, C.S. SURPRISED BY JOY:The shape of my early life. Geoffrey Bles, London, 1955.
Mansfield, M. Robert. "SPIRIT AND GOSPEL" IN MARK. Hendrickson Publishers, Peabody, MA, 1987.
McAlpine, Thomas H. FACING THE POWERS. M.A.R.C., Monrovia, CA. 1991
Mitton, C. Leslie, THE GOSPEL ACCORDING TO SAINT MARK, Epworth Preacher's Commentary. The Epworth Press, London, 1957.
Ogilvie, Lloyd J. LIFE WITHOUT LIMITS: The Message of Mark's Gospel. Word Books, Waco, Texas, 1975.
Rawlinson, A.E.J. ST. MARK. Methuen & Co. Ltd., London, 1949.
Schaeffer, Francis A. ESCAPE FROM REASON. In THE COMPLETE WORKS OF FRANCIS A. SCHAEFFER. Crossway Books, Westchester, Ill. 1982.
Taylor,Vincent. THE GOSPEL ACCORDING TO SAINT MARK. McMillan&Co. LTD, London, 1952.
Thompson, Ernest Trice. THE GOSPEL ACCORDING TO MARK: And Its Meaning fo Today. John Knox Press, Richmond, VA. 1954.
Tohoinon, Paul. Notes from a personal interview. Tan, Benin, West Africa. June 1995.
Van Rheenen, Gailyn. COMMUNICATION CHRIST IN ANIMISTIC CONTEXTS. Baker Book House, Grand Rapids, 1991.
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text: We are arriving at around 7:30-7:45ish ( flight lands at 5:45p) at POR on our first night. I don't want to get another park day pass just for a dinner ressie, but I want it to be special! At the same time, we can't be out too late because we have to be up early for DHS! Our trip is only 5 weeks away, so most of the more popular (O'hana, Chef Mickey's) are n/a now. We could take the boat to DTD and just eat and leave..but how far is Portobello from the boat dock? Too far? Our kids aren't little..they could walk...but is it really far? I can't tell by the map. Or any other suggestions?


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29 Keys to Source Your Company's Stories
Help where do I find stories for my marketing?
While it's easy to say that stories are at the core of marketing, finding these stories may not be so easy. For many marketer's, your company's narratives may not be obvious. Or, they may be so familiar to you as an insider that you regard them as "ho-hum" or they may be tucked away in an obscure corner of your organization. You need to get into an inquisitive mindset, like a child listening to a bedtime reading, and think about what is notable in the various aspects of your company, products, brands and employees.
To get started mining your firm's stories, here's a list of questions to help get you develop some workable concepts:
- How did your company start? Think in terms of your firm's "once upon a time".
- What adversities did the company overcome, either in its early days or at some other critical point?
- What's a day in the life of your company like?
- How did your company do something positive to make life better for its community or customers?
- What did your company do to pitch in for a local problem? Think of Walmart's effectiveness during Katrina.
- Does your firm have a special association with a particular holiday? This doesn't mean a sales promotion.
- How did your products come into being? Is there lore around their creation?
- How did the company founders start making the products and why? Are there special details that the public doesn't know?
- Are there historical events related to your product that are special for your firm?
- Are there special myths or legends related to your products that can be adapted for your company?
- Are there any famous people who are associated with your product? Can you embellish the story?
- What's unique about your product that sets it apart from the competition?
- What is your brand's history? Why is it important?
- Is your brand associated with any special national or regional events? What are they and why?
- Has your brand changed over time? Is there a story related to these changes?
- What is the story behind of your brand's logo?
- Does your brand have an official spokesperson? If so, what is the reason for this relationship and what stories are associated with it?
- Does your brand appear in any other cultural context? Think of Campbell's Soup and Andy Warhol
- Is there any lore or traditional stories associated with your brand? Why are they important?
- Is your brand associated with a cause? If so, what is the story behind this relationship?
- Does your brand have a mascot? If so, what is the story behind this association? Think of Geico's gecko or Corning's use of the Pink Panther.
- What did your company founders do? What inspired them? Can your employees or customers relate to this history?
- Have any of your employees done something special for the community?
- What are your employees like? Can you do a series of employee profiles?
- What do your employees do to produce your products? Does this give a human face to your organization?
- What is the personal story of your senior management? Have they done anything that provides lessons for your customers?
- Has anyone in your organization done anything heroic? Think Scully landing his US Airways airplane in the Hudson River.
- Are any of your employees members of the military, volunteer firemen or other first responders?
- Are any of your employees members associated with a special cause? If so, what is it and why is it important?
Getting these ideas to percolate is the first step. Don't believe that you have to do this all by yourself. Get help from everyone in your company. Make it a fun activity.
Do you have any other suggestions to add to this list to find in-house stories you can leverage in your marketing? If so, please add them in the comments section below.
Happy marketing,
Heidi Cohen
Tip of my hat to Trey Pennington for inspiring me to think about story telling and its relationship to marketing. He was the guest at the SocialCMO's #MMChat.
Photo credit: KatieB50 via Flickr


text:
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DEAR WORLD: Boston Marathon
Survivors + responders return to the finish line. Portraits by @dearworld
Footnotes: Many thanks to our producer Jen Tutak, our directors Benjamin and David Reece, the One Fund, the City of Boston, the 4/15 Strong running group, Next 26 and Spaulding Rehabilitation Center.
© 2017 Dear World


text:
John D. Boyd, Ph.D.
Licensed Clinical Psychologist
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Richmond, VA
How to Make an Appointment
- Contact Dr Boyd by phone or email and arrange the time for your first appointment.
- Copy, and complete the intake form as thoroughly as possible. At your appointment discuss with Dr Boyd any items you don't want to complete.
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Download the intake form
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Clinical Psychology Services
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Concerns and problems brought to therapy include anxiety and phobias, depression, anger, children's problems, trauma, abuse, grief, relationship strife, health issues, eating disorders, dissociation, stress, self esteem, addictions, performance blocks, and personal growth.
Advanced Clinical Credentials
- Diplomate in Counseling Psychology
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- Approved Provider & Consultant
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text:
Carey WOW
When is CareyWOW?
August 24 - 27, 2017
What is CareyWOW?
CareyWOW is our new student welcome and orientation weekend. This event is designed to prepare new students for a successful transition to life at William Carey University. CareyWOW will equip new students with the skills necessary to guide their collegiate experience. The scheduled events provide practical advice, spiritual guidance, and relationship building in a fun and engaging manner. We want every student to graduate with a William Carey degree, and we strive to give you the tools necessary to help you succeed at this university.
Congratulations again on becoming a WCU Crusader!
Click here to register for CareyWOW 2017!


text:
I recieved an envelope yesterday from.. of all places ..India.
Inside it had some small orange round pills about the size of birth control pills..
On one side there is nothing.. blank
The only thing on the other side is a hexagon imprint.
That is it.. can u help with id???


text:
Alice Cooper makes a surprise appearance at Ke$ha concert
A moment is marked as priceless when things like that happened during a concert. The incident took place in a Ke$ha's concert when Alice Cooper jumped on stage during encore surprising her fans. In a duet, the two of them performed School's out. Later in a post on her Twitter page, Ke$ha wrote: "Thanx for coming to Oslo to do 'Schools Out' with me dad. Legend. FUCKING Legend."
Watch the video:
-manoc for CnB


text:
is it possible to drive from the uk to china . are there to many borders closed down and could you make it thru russia?? . has any ever done this before . thanks
is it possible to drive from the uk to china . are there to many borders closed down and could you make it thru russia?? . has any ever done this before . thanks
Well, Last time i checked UK was an island. So you'd need to take a boat.. And thats not driving thats taking a boat which is cheating :P
Unless you get an amphibious Car (can drive on roads and water) But then you could just miss russia altogether.
Indeed... it does defeat the object of driving there!
But if you have to take a boat.... i imagine the general route would be:
- Dover to Calais
- Drive through France to Germany
- Drive through Germany to Poland
- Drive through Poland to Ukraine
- Drive through Ukraine to Russia
- Drive through Russia to Kazakhstan (possibly bump into Borat on the way)
- Drive through Kazakhstan and arrive at your destination China.
Can't say i've ever done this... or would want to drive to China. I would imagine you would face some problems on the way... such as 'visas', and lack of petrol stations perhaps, possibly you may bump into some angry men with guns etc.
Hi I am planning this exact trip!!!!
It'd be great if we could exchange emails and keep each other posted on our progress, I would be really grateful to hear of any info and legalities you come across.
I am planning to do this with my girlfriend in a motorhome, I've got a rough idea of the route, an it IS possible. Europe is obviously fine and you need to head up to Latvia and Lithuania area and then enter Russia through there. I have researched where the dangerous countries are and know where to avoid.
Once in Russia you are pretty safe, you can obtain vehicle insurance there for around £40, i'm still researching China and how easy it is to drive through.
We also intend to head further south through Laos and Thailand then down to Singapore.
That does sound fantastic. I do European trips regularly but never been beyond - i'd love to do that trip. When are you going and how long do you think it will take you?
if you guys really want to drive to China, I could probably give you a hand when you are in China, like visas, itinerary, hotel booking, car shipping, living...etc. I work for a travel agency there. So, give me a email with your questions if you are interest for this guys.
Last edited by Jon Grant; 14-03-08 at 10:42.
I'm planning to buy a car in China and drive west....
Anyone have maps or other internet reports?
how many people you have?got any plan for your journey? see what I can help you out mate.
i have just confirmed that you can buy a car in China and drive to west.we can help him with all the documents.


text:
Police Concerned Man Facing Sex Charges Was Placed on House Arrest
Police say Stephan Cox met a 14-year-old girl online, and lured her to a Columbus motel where he had sex with her.
Cox, 26, was arrested and charged, but weeks after he posted bond, he took off for Texas where police say he kidnapped another young girl.
Police and the parents of one of those girls say the system failed.
The subject of an international manhunt, Stephan Cox of Columbus was found in Mexico with 14-year-old Ruby Contreras.
"I'm sitting here thinking, 'Oh my God. There goes another 14-year-old girl that's been taken away from her family by this guy who we just arrested'," says Columbus Police Detective Ronald Grocki.
He learned of Contreras and Cox's disappearance from authorities in Texas authorities, but says he first became aware of Stephan Cox when Pennsylvania authorities called in January.
"They called and advised us that this missing 14-year-old from Pennsylvania has stolen her mom's vehicle and was heading down to Columbus to meet with Stephan Cox," he says. "We located him and we advised him of the situation. And he played like he didn't know what was going on, the whole innocent thing, 'I'll help you get her back.' And then we find out he was in a hotel with her all weekend."
Cox was charged with unlawful sexual conduct with a minor, a felony.
But after two months in the Franklin County Jail, he was granted bond and allowed out on house arrest.
"I was totally against it," says Grocki. "I mean, this guy committed a sexual crime against a minor."
Grocki believes based on the crime of which Cox was accused, he was not a good candidate for house arrest.
Judge Charles Schneider oversees the Franklin County Common Pleas Court.
He says the house arrest program is a good one.
"The most important thing I can say as a judge is, the more alternatives we have, the better we're able to do our jobs," says Schneider. "Will we get it right every time? Absolutely not. But we have a better chance of doing a better job."
Anyone under house arrest in Franklin County has their comings and goings monitored through an ankle monitor.
Police say Stephan Cox cut his monitor from his ankle before fleeing to Texas
Court officials stress the monitor is not a tracking device.
"All we know is he is away from the home on an unauthorized absence," says Schneider.
The house arrest system for municipal court, which handles lesser misdemeanor offenses, has GPS tracking.
The system for common pleas, or felony court, does not.
Schneider says part of the reason is cost.
He also points out that GPS may not have made a difference in this case.
"There was nothing we could do to prevent Mr. Cox from cutting his bracelet and leaving," Schneider says. "The only way we could have remedied that is to say, 'Mr. Cox, you're not getting a bond. You're staying in jail.' And like I said, you can't do that with every single defendant."
But that's what police, and parents of Cox's first alleged victim, say should have happened here.
"I sat in Columbus and told them exactly what was going to happen, and exactly how it would happen. And it has," says David Terrell, father of the Pennsylvania teen allegedly lured by Cox.
Her mother, Nancy Terrel says, "We tried to express that to the prosecutor and have the prosecutor express that to the judge. The judge let us down."
"I hope the higher powers look at this case and say, 'we've got to fix this'," says Grocki. "Because God forbid that another 14 year old girl is taken again by the same person."
Judge Schneider says he sympathizes with the families involved, but says he won't second-guess the judge who authorized the house arrest.
"Did the system work perfect? No. Did it have some breakdowns? Absolutely," he says, "Will we look at it and find somewhere we can fix it? Sure. But will it always work perfectly? Absolutely not."
10tv spoke to Judge Michael Holbrook by phone Tuesday.
He is the judge who released Cox on house arrest.
He says if he had continued to keep him in jail, he risked violating Cox's right to a speedy trial.
If that happened, he says, Cox might have never been prosecuted.
Cox remains jailed in Texas awaiting charges there.


text: I know there are a few Mac users here. I can't be the only one Just wondering if any of you have downloaded Mountain Lion yet. If so, what do you think of it? One big thing thats got me interested is Airplay mirroring. 20 bucks is a heck of a lot less then the 30-50 dollar display port to HDMI connector and a long HDMI cable. So, that may be worth the price right there. If my Apple TV will work with it. Its been jailbroken and I have not used it since. LOL.


text:
This week we talk about tetrachromats, lazy farming, dumpster diving, hitchhikers with hatchets, and koi fish!
Tag Archives: tetrachromat
WTF is a Tetrachromat?
With the summer at it's peak, we here at Awkward Human have taken time to admire some of the truly magnificent sights, sounds, and smells it has to offer us. Then we started to wonder, what if all these great colors we see aren't the same colors other people see? What if other people can see more colors than us? That's where Tetrachromats come in.


text:
|Results: 16Comments by: Blue442
|File: Ion Action Bars10-25-10
Originally posted by perenor
Originally posted by perenor Nope, no fix there. Thank you though. I guess it's okay really, probably helpful, if I change my methods. I used to like all my config setups in as few places as possible. If I have to now use Blizzards macro interface, but still drop them in macaroon bars, it's not that big of a deal. I normally don...
|File: Ion Action Bars10-22-10
i'm still experiencing pro...
Maul, i'm still experiencing problems with the aura watch. If i turn it on, i see both OmniCC and your timers, if i turn it off, i see nothing. *edit just checked with the revisions posted this morning, and same thing too.
|File: Ion Action Bars10-19-10
a previously fixed bug has...
Maul, a previously fixed bug has resurfaced. http://www.wowinterface.com/portal.php?id=221&a=viewbug&bugid=6812 =(
|File: Ion Action Bars10-17-10
Originally posted by Maul
When Wo...
Originally posted by Maul When WoW crashes, it may not write addon data to disk. However, write up a bug report and I will think on it to see if there is anything I can do to prevent this type of issue from happening. i understand it wont write any data out. it was just weird since my bars had been created for days, and it ove...
|File: Ion Action Bars10-17-10
so... my wow just crashed in a bg....
so... my wow just crashed in a bg. and my bars reverted to my main spec (i was currently offspec) i thought weird. changed to my main spec and it seemed to fix it. when i got out of the bg, i switched back to my offspec and all the bars were the same as the main spec :( ive switched a few times it seems to have overwri...
|File: Ion Action Bars10-14-10
Re: Re: Re: Bug
maul, as a small token of my thanks, i bought you a few cokes. thanks again for all your hard work.
|File: Ion Action Bars10-14-10
Originally posted by Newdles
Originally posted by Newdles Are you sure you're using the latest version of Macaroon? I had the same problem as you one version ago, downloaded on Tuesday, but Maul has since updated it and OmniCC works perfectly for me with the latest version. Also, yes, I agree that the Macaroon cooldown timers aren't very good. It doesn't...
|File: Ion Action Bars10-14-10
Two things:
First: I have added a...
Two things: First: I have added a bug report about the was my hots are being displayed on the counter. It is bugid=6812 Second: i cant get OmniCC to show up on the macaroon bar unless i enable macaroon's timers (which in essence defeats the purpose of having OmniCC). i have preferences for OmniCC. The timers differ between M...
|File: Ion Action Bars10-14-10
Re: Overpower Glitch
Originally posted by Redunder On my war char, my overpower ability stay lit up even when there is nothing to overpower..... See screen shot had this very issue. deleting and re-creating the bars fixed it. i suspect it had to do with the fact that i would change the bar "Stance" while having macaroon options open, then try...
|File: Ion Action Bars10-14-10
Originally posted by Newdles
I ju...
Originally posted by Newdles I just had the most horrifying thing happen to me. "No Saved Profiles". Macaroon ACTUALLY deleted all my profiles. I checked the WTF folder's Macaroon-related lua files, and all of them have been deleted or overwritten by a blank settings file. This has happened to me once before. In that case, I w...
|File: Ion Action Bars10-13-10
Originally posted by anseloth
Originally posted by anseloth Blue442? an easy way for you to test if it is an issue with blizzard's code, or not, would be to simply disable all of your mods, and see if the error still happens.... i had previously already done this. Im not sure what i did to the bar. but today when i got home from work i destroyed that ba...
|File: Ion Action Bars10-12-10
I made the changes you suggested (a...
I made the changes you suggested (and that fixed the bar switching problem, i think) But im still having these weird "sparkle" problems on spells and abilities. I am having a bit of trouble explaining this, so i have snapped some screenshots in hopes that it helps. before going to tree form all is normal. http://img829.images...
|File: Ion Action Bars10-12-10
Originally posted by Maul
Originally posted by Maul Thanks for the report. I should be able to have this fixed with the next update, which should be tomorrow. no problem. also, i did something to my tree of life bar, adn i cant sort it out. it feels like the "Tree of life" state and the "caster" state have swaped. my special highlights dissapear...
|File: Ion Action Bars10-12-10
I think i may have found a...
Maul, I think i may have found a bug. I use the hand pyro gloves, boots, and belt from the engineering. and when i associate those macros with a cooldown, it borks. i get thousands or errors in a row (10 per second) here is an example of my macro: /use 10 <--- launch rocket glove /cast Moonf...
|File: Ion Action Bars10-23-08
Originally posted by Blue442
Originally posted by Blue442 just installed the new mod version, and im having problem switching to battle stance... with a 'possesion bar' my battlestance would disasper. im not sure whats going on. i changed that bar so it is also possesion. this seems to have fixed it. ... no something odd is happening. its wiping my...
|File: Ion Action Bars10-23-08
just installed the new mod version,...
just installed the new mod version, and im having problem switching to battle stance... with a 'possesion bar' my battlestance would disasper. im not sure whats going on. i changed that bar so it is also possesion. this seems to have fixed it.


text:
Posted in
Time:08/03/2010 - 8:00am - 08/05/2010 - 5:00pm
Location:Tomah Police Department
Clerks who are new to SVRS are required to take training before they work in the system. This class will be held at Tomah Police Department, MultiMedia Room, 805 Superior Avenue, Tomah, WI 54660. Please note that you may sign-up for some or all of this training course. Please click here for registration information.


text:
Sonnen earned his shot at Anderson Silva tonight in the co-main event of the UFC on FOX 2 card against Michael Bisping, but did he actually earn it?
The outcry from fans are obvious, the majority think Bisping was robbed.
UFC president Dana White took to twitter immediately following the bout, but stopped short of calling it a bad decision. "30-27 is soooooooo bad it's insane. That judge should never be allowed to watch a fight again," said the UFC president.
In the second fight of the FOX broadcast the brash Brit Michael Bisping took on the Oregon gangster Chael Sonnen.
Bisping was able to deliver on his promise to the fans and he gave the number two ranked middleweight, Chael Sonnen all he could handle inside the three frames of action. For the first two rounds Sonnen was unable to mount any kind of real ground assault and the few times he took Bisping down Bisping was able to quickly get back to his feet.
The two fighters kept a relentless pace throughout the entire fight, but it appeared that Bisping outpointed Sonnen in the first two frames of action using superior striking and cage control to earn the rounds.
The fight was close; the only decisive round was the third where Sonnen was able to maintain dominant position on top for almost four full minutes. But in the end much to the surprise of many Sonnen walked away with the unanimous decision victory to earn his shot at Anderson Silva's title.
But I ask you again, Does he deserve it?
Click here for the latest UFC on Fox 2 coverage provided by BJPENN.COMTags: featured, Manny Pacquiao News, MMA NEWS, Strikeforce, strikeforce news, ufc news, UFC on FOX, UFC on FOX 2