The story of the healing of the Gerasene Demoniac in the book of Mark (5:1-20) exemplifies the Markan representation of Jesus as the hero and the Messiah. It serves as a typical narrative that is contained devices, leading to the Markan climax that reveals the divinity of Jesus. This exorcism story also illustrates how the suffering messiah theme connects well with the audience of the time. In reading the second gospel for today's society, Mark constantly strengthens the Christian vocation to uphold the dignity of those who are marginalized and the powerless in society. This story is found in the earlier part of the Gospel of Mark where Jesus begins his mission after his baptism with John the Baptist and his encounter with the devil in the desert. This narrative in chapter 5 verses 1 to 20 of the gospel tells the story of Jesus exorcising an outcast who has been possessed by the devil. The plot affirms Jesus' power ruling over the devil and the messiah that alleviates and saves the people of God. The representation of the character of Jesus in this passage affirms the image of Jesus as powerful, the ultimate good over evil. In this classic story of good and evil, Jesus is the agent of the good, overpowering the devil that afflicts the poor person. Jesus has more power than the forces of evil. He commands: "come out of the man you unclean spirit" (8). This is consistent with the overall depiction of Jesus in the Gospel as the Son of Man who can calm the storm (Mk 4:35-41), walk on water (Mk 6:45-52), feed thousands of people out of a few fish and bread (Mk 6:30-44), and cast out demons that spoil humanity (Mk 1:23-27, Mk 5: 1-20). His exorcism of the devil is consistent with his nature as the agent of God who has control over unfortunate circumstances, particularly that which causes suffering and pains on peoples. It is only someone who has Godly nature and power who could approach such strong force as the devil. Jesus is rightly positioned to be the just agent of goodness. He is the hero who, not only overcomes evil, but also drives out misery and restores normalcy. This image of Jesus foreshadows the declaration of the Roman Centurion at the climax of the Gospel at the crucifixion: "Truly this man is God's son" (Mk 15:39). The passage reveals many forms of suffering, including psychological, social and spiritual. Social suffering is perhaps the most pervasive and hurtful than the symptoms of demonic possession. Social labeling and perception can really limit and suppress opportunities for happiness. The character has been unnamed, restrained and shackled. He lives among the tombs (Mk 5: 2,3 and 5). The term "tomb" is repeated three times to emphasize its strong association with death. Being an outcast does give a feeling of being dead. His family and friends would have disowned him. The whole town would have wanted him dead. The effects of this exclusion would have been devastating to his esteem and self-worth, so much that it was almost a prize to have been healed and thus worthy of telling the world about it. Hence Jesus says to him in the end: "Go home to your friends... (19) , declaring the transformed nature of the man. Jesus has given the outcast a sense of dignity and respect as a person in society. Jesus restores the godlike image of the individual, reminiscent of the account in Genesis when God made man in images and likeness (Genesis 1:27), the very basis upon which peoples should be respected regardless of their social status. The man is possessed by the devil named Legion. The representation of the Legion may be referred to the political suppression of Rome to the Jewish and nearby provinces at the time. Fowler (1996) suspects that the name of the devil Legion is derived from the Latin word "legio" referring to the Roman legions occupying Palestine. This alludes to the social and political suffering of people under the Roman Rule's impositions of the time. Waetjen (1989:7) describes the Roman agrarian system over Palestine as that which is unjust. Peasants were asked to pay high rent and taxes. Rulers and governors dispossessed and marginalized the lower class, resulting to crop failures and unemployment. Mark places that Roman system as the devil, the antagonist in the narrative, the social malady that could be cured if people pay respect and dignity to the poor and the lowly. The Markan Jesus is the hero Jesus who transforms the lowly and the outcast to the more dignified and recognized human being. In the gospel of Mark, Jesus breaks the boundary between suppression and recognition “ a theme that shines in the climactic moment during crucifixion, specifically marked by the tearing of the curtain at the temple: "Then Jesus gave a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom,  (Mk 15:38-39). This occurrence is a powerful symbol that through his death, he has broken