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CHAPTER 5 THE SPIRITUAL TEMPLE AND TOLERANCE IN CONTEMPORARY INDIA: AN OFFER OF THE BIBLICAL TEMPLE THEOLOGY Introduction
In this final chapter we shall try to reinterpret the situation presented in the 1st chapter in the light of following chapters. This is mainly done in three stages: a general view of the spiritual temple, Jesus as the spiritual temple and finally Christians as the temple of God. This is an offer of the Biblical temple theology to the conflict ridden and diverse religious pluralism in India.

5.1. The Spiritual Temple: An Offer of the Biblical Temple Theology


The message of the spiritual temple has such lasting value. Its message did not die two thousand years ago when the temple was destroyed. The message continues to be proclaimed through believers today. The Bible tells us that those who name the name of Jesus are the bears of the temple message. The Apostle Paul states in 1 Corinthians 3:16, do you not know that you are a temple of God, and that the spirit of God dwells in you? But even this not the end of the story. Gods word proclaims that there is future temple that is destined to grace the earth1.

5.1.1. A Temple not made with Hands


In the early years of Christianity the apostles and the faithful who believe in Christ continue to frequent the temple of Jerusalem. So long as Judaism did not reject the gospel, the temple did not lose all connection with the new worship inaugurated by Jesus. Yet soon signs of division are seen, as becomes evident in the apology of Stephan, which underlines spiritual worship, which also anticipates the destruction of the temple made with hands (Acts 7:48ff). These words are considered blasphemy and lead to his death. Several years later the temple will be destroyed along with Jerusalem. But even before this, the Christians become aware that they themselves
1

Cfr. John W. Schmitt & J. Carl Laney (Eds.), Messiahs Coming Temple: Ezekiels Prophetic Vision of the Future Temple, Grand Rapids, 1997, 18-19.

77 constitute the new temple, a spiritual one and a prolongation of the body of Christ. Dependent on Christ and built upon him, the church is thus the temple of God (1Cor 3:10-17; 2Cor 6:16f; Eph 2:20f), a temple where both Jews and Gentiles have access to the Father in the same Spirit (Eph 2:14-19). Every individual Christian is also a temple of God insofar as he is a member of the body of Christ (1Cor 6:15; 12:27) and his body is the temple of the Holy Spirit (1Cor 6:19; Rom 8:11). Thus since the risen body of Jesus in which the divinity dwells corporeally (Col 2:9) is the perfect temple of God, the Christian members of this body form with him the spiritual temple. This is the definitive temple not made with hands2.

5.1.2. A Temple of Inclusive Human Community


There is chosen inclusive human community for the divine plan: salvation of humans. Jews were considered themselves as this chosen people of God but most of them rejected Jesus as the temple but some of them accepted and became the Disciples of Jesus Christ. They were called as Christians. Jesus passion and death are primarily not the results of the Jewish authoritys effort, with the co- operation of the Roman power, to destroy Jesus nor is it a mere outcome of Jesus miscalculated ministry which led him to confrontation with the Jewish leaders. On the contrary, his passion and death basically originates from Gods own designs for the salvation of human beings (Mk 10:45; 14:24). The divine plan is, however, is executed with the full co-operation of human beings (Mk 8:31; 9:31; 10:32-34) and it is destined to take place at Jerusalem centered on the temple of Jerusalem (Mk 10:32)3.

5.1.3. A Temple built on Love of God and Non-Violence


As the sign of the divine presence the temple in all religions commands respect and loyalty, even absolute loyalty. But such loyalty, while appropriate and understandable, must be governed by the central commandment of god such as love of god and love of people. When this is lacking on the part of people it can degenerate into sectarian and even fascist self-assertion to the point of contempt of other groups or religions. We in India have lived through a dark period in our history caused by just
2

Cfr.George Keerankeri, The Temple, in: Vidyajyoti Journal of Theological Reflection, LXXI/6 (2007), 444. 3 Scaria Kuthirakkattel, The Man-made Temple and the God-made Sanctuary, in: Jeevadhara, XXIII (1993) 154.

78 such a deformed temple mystique in the Babri Masjid- Ram Jammabhumi crisis in Ayodhya and the obliteration of the churches in Orissa. This were the phenomenon springing from distorted religiosity, or worse still, politically manipulated religiosity. It sowed hatred among peace loving religious communities, dividing the nation along communal lines, at least for a while. In this context of religious conflict and division generated by a temple dispute Biblical temple theology has something very positive to offer: Jesus as the spiritual temple4.

5.2. Jesus, the Spiritual Temple: An Offer to the Conflict Ridden and Diverse Religious Pluralism in India
Once again we are contending with Jesus understanding of his own identity: Destroy this temple and in three days I will raise it up (Jn 2:19). John was convinced that Jesus was referring in a cryptic fashion to the resurrection of his own body (Jn 2:21). If this was so, Jesus was evidently claiming to be the true temple, and the expectations of a restored Messianic temple would be fulfilled not in the construction of a future physical temple, but rather in his own resurrection after three days: in three days I will raise it up. In other words, Jesus embodied the temple in his own person5.

5.2.1. Jesus' Death: Pivotal Point


The scene of Jesus passion death and resurrection in Mark (14:1-16:8) the focal point occurs in 14:53-65, especially in 14:64, where the Sanhedrin condemn Jesus to death- a definitive juridical decision. In John and Luke it is in the process before Pilate that Jesus is condemned to death by crucifixion (Jn 18:28-19:16a; Lk23: 1-5, 13-25). In Matthew, where Mark is followed closely, the morning counsel (27:1) seems to be the definitive conclusion to the scene of Jesus trial before the Sanhedrin. In the three gospels, except Mark, the definitive decision to put Jesus to death whether by the Sanhedrin or Pilate is not so prominent because of the smooth transition from the passion to resurrection and the aftermath: apparitions and the missionary command in Matthew (28:9-20); the Emmaus encounter, apparition to the apostles, the last instruction to them, followed by ascension in Luke (24:13-53); apparitions and the aim
4 5

Cfr.George Keerankeri, Op. Cit., 445-446. Cfr. Peter W. L. Walker, Jesus and the Holy City, Michigan, 1996, 281.

79 of the gospel in John (20:11-31). But in Mark, this is especially relevant since it ends in an unusual note: the woman said nothing to anyone, for they were afraid (16:8). For Mark want to show that there are negative attitude to Jesus in 15:20-36- on the whole express the actors negative attitude to Jesus; whereas in 15:38-47- it is very positive the actors accepted and confessed. Finally, not less important, the pivotal point or dividing line between these contrasting attitudes is the death of Jesus (15:37). In other words, it is precisely the death of Jesus that differentiated the two: disbelief and faith in a suffering Messiah. This Marks inclusive method gives centrality to the Jesus death6.

5.2.2. Jesus' Body as the Temple


The function of the temple is taken over by another sign, which is the very body of Christ. The mysterious utterance of the temple destroyed and rebuilt in three days in the context of the cleansing of the temple is understood in the light of the resurrection as a reference to Jesus body (Jn 2:21f). This is the new and definitive temple, which is not built by hands, the temple in which the word of God establishes its dwelling place among people (1:14), just as in earlier times God has established it in the tabernacle of Israel. With the resurrection the body of Jesus, the sign of the divine presence will experience a new transfigured state which will enable it to make itself present everywhere and at all times in the Eucharistic celebration. With it the ancient temple disappears and the destruction of Jerusalem in AD 70 will actually signify in a decisive manner that its role is finished7.

5.2.3. The Resurrected Jesus as the Temple


The new temple built in three days (Mk 14:58) refers clearly enough to the resurrection of Jesus on the third day. It must, then, mean the risen body of Jesus, raised not with hands, that is, not through any human action, but alone through the action of God. The centre of the new order established Jesus death and resurrection in whom henceforth divine presence and grace will be available to man; and it is in him that men will offer to God worship and sacrifice. The death of Jesus, as an act of filial obedience (Mk 14:36), realizes the perfect union of his humanity with God and thus results in the formation of the new man, perfectly consecrated through the invasion of
6 7

Scaria Kuthirakkattel, Op. Cit., 162-163. Cfr.George Keerankeri, Op. Cit., 443-444.

80 the glory of God; in other words it result in the resurrection. The new temple is, then, the glorified, risen Jesus8.

5.2.4. Jesus, the Spiritual Temple: A Remedy for Violence and Conflicts
Temples can certainly serve as testimony to the faith and devotion of the religious man towards God, as places of congregational worship and religious instruction and as sacred spaces in which man can personally encounter Gods gracious presence. But history amply witnesses to the danger of fanatics desecrating temples by abusing them not only as a cover for hypocritical religiosity but especially as a means of political domination and of other narrowly communal interests. This danger is quite actual form in India today. We need urgently to develop a balanced view of mandir/masjid as having only a very limited significance for genuine religious faith and life. We should not identify God and religion with any sacred building. The holy God does not need edifices of stone to dwell in as though he were a mere man. Any temptations to absolute temple or mosque, or to abuse them for any purpose other than religious should be carefully recognized and zealously resisted by individuals as well as political parties. The biblical teaching on persons and communities as true temple of God will encourage reflection on the merely marginal value of sacred edifices of all sorts9.

5.3. The Christians, the Spiritual Temple: A Challenge and Task of being Christian in India
Although the new temple par excellence was Jesus himself, in a derivative sense that status was passed on to those who believed in him. Jesus had publicly claimed to be a new temple; now he discloses to his disciples that this is because he was truly in the Father. He then promises that this distinctive relationship with God will in a derivative way be the disciples experience as well 10. The theme of Christians as the temples of the Holy Spirit is rather common among Christians. Christians by virtue of faith and baptism are very personally and intimately united with Christ (Rom 6:5) and with one another in such a way that they are one in Christ (Gal
8

Cfr. George Mangatt, Jesus and Religion, in: Bible Bhasyam An Indian Biblical Quarterly, XIX/4 (1993), 276-277. 9 Cfr. Ibid., 281-282. 10 Cfr. Peter W. L. Walker, Op. Cit., 171.

81 3:28; 1Cor 12:12-30). This union is effected by the Holy Spirit in such a way that the Holy Spirit dwells in a Christian (Rom 8:9-11). Therefore the Holy Spirit is a dynamic person dwelling Christians and Christian communities and animating them. Thus he is the agent of unity. So there is no room for divisions among Christians. This is the basic message conveyed in Gal 5:16-2611. And for the church of India today, it is very relevant on account of the similarity of the situation. She is challenged to re-experience the depth dimension and to make her attitudes emerge from that core. It is to become more open, humble, intercultural, dialogical and inclusive attitudes so that communitys witness may be authentic and credible12.

5.3.1. Love: An Essential Condition of Christians


The law of the love of God and neighbour as the source and inspiration of all the law and the prophet comes to highest expression, towards the end of Jesus teaching in the temple of Jerusalem, in his answer to the question about the greatest commandment in the law (Mt 22:35-40). It is this fundamental law of love, which gives unity and force to his eschatological fulfillment of the law in relation to the coming of the kingdom of God. The exhortation, be perfect as your heavenly father which concludes teaching on eschatological righteousness which the disciples of Jesus should practice (Mt 5:21-48).is understood in the light of the love commandment: to be perfect means to practice love in a humanly perfect way in imitation of God who loves in a divinely perfect way. The law of loving neighbour is heightened to the comprehensive command of loving even enemies; it is based on the example of Gods unconditional love of the good and bad, which his sons should imitate. Thus in order to become like Jesus, the spiritual temple, we have to imitate him in our Christian life. Thus we become the temple of God from where the love flows to every one13.

5.3.2. Openness to the Other


Biblical theology was based on the conviction that in Christ there was no longer Jew or Greek (Gal 3:28). The Jerusalem temple, however, was the greatest boundary marker between Jew and Gentile. The temple was embodied as the principle
11 12

Cfr. Scaria Kuthirakkattel, Op. Cit., 169-170. Cfr. Augustine Mulloor, The Blind, the Lame and the Children in the Temple Mt 22:14-17 as a Model of Action, in: Bible Bhasyam An Indian Biblical Quarterly, XIX/4 (1993), 41 13 Cfr. George Mangatt, Op. Cit., 254-255.

82 of its sanctity by the exclusion of gentiles. There was the restriction for the Gentiles to enter within the temple. But Christs message ran counter to the message of the temple at this point. In Ephesians 2:14 expresses: through the cross Christ has made both groups (Jews and Gentiles) into one and has broken down the dividing wall. Christs death had dealt a mortal blow to the vision of humanity that was encapsulated in the temple. In the new temple of the Messianic age, the Christian community, the Gentiles could enter Gods presence14.

5.3.3. Sharing the Truth


In Mt 6:1-18 Jesus teaches that in order to pleasing God works of piety should be motivated by a pure and religious intention. The disciples of Jesus who have responded to the coming of the Gods kingdom should do their good deeds with a new attitude and a spirit different from others. This new attitude is illustrated with three practices of piety: Almsgiving, prayer and fasting. Jesus warns against practicing works of piety before men, in order to be seen by men. In contrast to the hypocrites the disciples of Jesus should practice piety with a self-effacing and God centered attitude. In short, the works of piety are authentic only if they are done with the heart of a child of God in order to please him alone with a purely religious intention15.

Conclusion
The Indians recognize the various temptations that are today threatening the very integrity and destiny of the Indian nation in the name of mandir/ masjid. We have every hope that present crisis will soon be peacefully resolved and communal harmony restored so that urgent tasks for the welfare of citizens of India may be successfully completed with the whole hearted cooperation of all irrespective of religion and communal allegiance. As Christians, we must consider how well we represent the message of Gods temple to this people. Do our lives depict something of the nature of Gods holy temple in us? We are designed to communicate to humanity that we are the temple of God by our love of God and love of neigbour.

14 15

Cfr. Peter W. L. Walker, Op. Cit., 124. Cfr. George Mangatt, Op. Cit., 262-264.

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