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Image and Perception: A Reading from Mark 7:31-37

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Sermon shared by Thomas Samuel

December 2006
Summary: The communicated images need both hearing and speaking aid in order to translate the composition of image and perception from one to the other.
Denomination: *Other
Audience: Believer adults
About Sermon Contributor

Thomas Samuel

Gurukul Lutheran Theological College
Sermon:
The world was shocked by the assassination of Mr. Lakshman Kadirgamar, the Foreign Minister of Sri Lanka. The media carried the news of Mr. Kadirgamar as “a hero of our times, who waged a relentless struggle against terrorism in all its forms, despite continues threats to his life; a national leader, who combined intellectual vigour, political courage and personal integrity of highest calibre and so on”. On the other hand, the media called the murders as “cowards, international terrorists, criminals of war and racism, who did not believe in human rights and so on. It’s here that certain amounts of images are being created in our minds about Mr. Kadirgamar and about the perpetrators. These communicated images need both hearing and speaking aid in order to translate the composition of image and perception from one to the other. It could result either positively or negatively, which either celebrates or bring destruction to life in its wholeness.

Jesus’ healing the man of deaf and mute is quite crucial importance in our scenario, since while affirming life in its fullness and to celebration it both positively and creatively, the composition of image and perception is of vital importance. Since, one could attribute certain characteristics to X and other characteristics to Y, only through image and perception paradigm. Even as we browse through the Sitz im Leben of this exegesis of Markan narrative, I would encourage you to keep this perspective of “image and perception” in its context.

Most of the biblical scholars choose to argue convincingly, the geographical locations that Mark indented to portray extensively the journey of Jesus, in routing from Tyre via Sidon to the Sea of Galilee. This route takes into consideration several possible places in and around the gentile lands north and east of Galilee, which includes “the middle of the territory of the Decapolis”. Mark indented to bring out this setting in order to make his audience clear that Jesus did not want to work publicly in a Gentile territory, primarily because Mark guards against the technicality of Jesus’ mission to the Gentiles. Hence, Mark does not depict Jesus publicly pausing along the route either to teach or to heal till the end of the journey.

However, the depiction of this particular miracle event i.e., “at the middle of the territory of Decapolis”, in a gentile setting denotes the fact that although Mark was constrained to his loyalty to the tradition of Jesus’ mission, yet he shows the legitimacy in Jesus’ ministry of word and deed that extends far beyond the socio-political boundaries of Judaism.

The proper event begins at vs.32, where the identity of the person and those responsible in bringing him stands anonymous. Understanding the possible settings of the narrative, both the man and those brought him to Jesus could be Gentiles. Obviously, they could have the knowledge of Jesus’ reputation to heal. Looking closely at the man, one could understand the fact that
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