Christian Art | Jesus Cleanses The Temple
Mark 11: 11-26 – Week 8 Ordinary Time, Friday (King James Audio Bible | Spoken Word)
11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.
12 ¶ And on the morrow, when they were come from Bethany, he was hungry:
13 And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.
14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.
15 ¶ And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;
16 And would not suffer that any man should carry any vessel through the temple.
17 And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.
18 And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.
19 And when even was come, he went out of the city.
20 ¶ And in the morning, as they passed by, they saw the fig tree dried up from the roots.
21 And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.
22 And Jesus answering saith unto them, Have faith in God.
23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.
24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.
26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.
Mark’s account of the cleansing of the Temple is framed by the episode of Jesus’ encounter with the barren fig tree. In Matthew 21, the two are also proximate. The juxtaposition helps us more fully to understand both the cleansing of the Temple and the cursing of the fig tree.
Jesus is hungry, a touching sign of his true humanity, and knows, of course, that it is not the right time of the year for figs. Jesus’ words may startle and surprise us, seeming perhaps maverick, and perhaps in this way would have caught the attention of those accompanying Jesus. St Bede tells us that this miracle has a deeper, allegorical purpose: Jesus has hoped to find among his own people, especially the leaders of the Jewish groups, fruit of holiness and good works, but has found only hollow observances, external practices, and no real love of and faith in God; in the Temple, Jesus find that what should have been a house of prayer, the fruit of piety, there is commerce, exploitation, mere leaves. ‘So you,’ St Bede writes, ‘if you do not want to be condemned by Christ, should guard against being a barren tree, by offering to Jesus, who made himself poor, the fruit of piety which he expects of you.’
Jesus enters the Temple and what he finds there is blasphemy. The house of God has become a place of profiteering, and the chief priests and the scribes are complicit in this. They are using the laws concerning purity to force people both to exchange their money for temple money and then also to buy their sacrifices.
This isn’t what God wants. It is a perversion of justice, of God’s Law. Jesus sets about cleansing the Temple in a way which is messy, violent, and indeed outrageous. He strikes at the heart of the self-interest among the leaders of the Jewish community, which keeps the chief priests and the scribes well fed and the people removed from God. Those leaders, therefore, want to destroy him.
These Bible verses are relevant to the present day, not only insofar as we consider all of the ways in which our attachment to money and status obscures our relationship with God, but also in terms of what happens when we have sinned and then we re-admit Jesus into our lives.
It might not be an easy process. There might well be a lot to reckon with, a lot to cast out, a lot to cleanse. When we approach Jesus and ask him to enter again into the temple which is our body and our soul, we might experience all of that violence as he does indeed enter in and then proceeds to purge us of wrongdoing.
It is a healing process, and it can be mortifying and intense. What is happening now, though, is that we are making ourselves once more a fitting home for God. We are making ourselves a fit tabernacle for God to dwell within us as we in him.
‘We have to work a lot on this earth and we must do our work well, since it is our daily tasks that we have to sanctify. But let us never forget to do everything for God’s sake. If we were to do it for ourselves, out of pride, we would produce nothing but leaves, and no matter how luxuriant they were, neither God nor our fellow man would find any good in them.’ St Josemaria Escriva
Concluding Prayer
Lord God,
bestow a full measure of your grace on us
who gather in prayer.
As you work within us
to keep us in the path of your commandments,
may we receive consolation in this present life
and eternal joys in the next.
We make our prayer through our Lord.
In these Bible verses, Matthew recounts the betrayal by Judas in a slightly different way from yesterday’s reading from the Gospel of John. Firstly, we see Judas go to the chief priests to see what they will give him to betray his Lord. This is calculating treachery, the love of money putting such evil into Judas’ heart as will outweigh all love and all obligation. Through Judas, we see the absolute evil to which greed and the love of money can drive a person [ … ]
Jesus has told his disciples for the first time that he must go to Jerusalem to suffer and die. In today’s Gospel verses, Jesus calls the multitudes also, to tell everyone about what it means to follow Jesus, to live a Christian life. While the Passion draws closer, the sign of the crucifixion looming prominently over these verses, we are enjoined in our own lives to deny ourselves and to take up our cross to follow Jesus [ … ]
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
