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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.
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.
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.
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.
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.
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.
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.