Christian Art | Jesus Is Crucified | Destroy This Temple And In Three Days I Shall Raise It Up
Office Of Readings | Week 22, Wednesday, Ordinary Time | A Reading From The Commentary Of Origen On Saint John’s Gospel | Christ Spoke Of The Temple Of His Body
‘Christ spoke of the temple of his body.’
Origen’s reflection on Jesus’ words in John’s Gospel, ‘Destroy this temple and in three days I will raise it up,’ (John 2:19) draws together several layers of meaning. At the literal level, Jesus refers to the temple in Jerusalem, a central symbol of Israel’s covenant with God. Yet Origen, following John’s own interpretation (John 2:21), sees that Jesus is ultimately speaking of his own body, which would be destroyed in death and raised in resurrection.
Origen goes further by linking both temple and body with the Church. Scripture describes the Church as both the body of Christ (1 Corinthians 12:27) and as a spiritual temple (1 Peter 2:5; Ephesians 2:19–22). This dual imagery highlights the unity of Christ with his people: what happens to the Lord’s body in history prefigures the experience of his body, the Church, through time.
The scattering of Jesus Christ’s ‘bones,’ drawn from Psalm 22(21), is interpreted as the divisions, persecutions, and apostasies that afflict the faithful. Yet Origen insists that this disintegration is not final. Just as the temple of Jesus Christ’s own body was raised on the third day, so too the whole body of the Church will be restored in the resurrection. The ‘third day’ becomes an image not only of Easter but also of the consummation of all things – the dawn of the new heaven and new earth (Revelation 21:1).
Paul’s theology undergirds Origen’s exposition. The apostle teaches that believers are crucified with Christ (Galatians 6:14), buried with him (Romans 6:4), and raised with him (Colossians 3:1). Thus, the mystery of Christ’s death and resurrection is not confined to him alone but is shared with all who belong to him. For Origen, this is both promise and exhortation: Christians are called to endure suffering with Christ, confident that participation in his cross leads to participation in his risen life.
A Reading From The Commentary Of Origen On Saint John’s Gospel | Christ Spoke Of The Temple Of His Body
It seems to me that Jesus meant the Jews in this episode to stand for sensual men and those desirous of carnal and sensual things. These Jews were angry at his expulsion of the people who were turning his Father’s house into a market. So they asked for a sign to justify these actions, a sign that would show that the Word of God, whom they refused to accept, was acting rightly. The Saviour’s reply combines a statement about the temple with a prophecy about his own body, for in answer to their question: What sign can you give to justify your conduct? he says: Destroy this temple and in three days I will raise it up.
Indeed, I think that both the temple and the body of Jesus can be seen together as a type of the Church. For the Church is being built out of living stones; it is in process of becoming a spiritual dwelling for a holy priesthood, raised on the foundations of apostles and prophets, with Christ as its chief cornerstone. Hence it bears the name ‘temple.’ On the other hand, it is written: You are the body of Christ, and individually members of it. Thus even the harmonious alignment of the stones should seem to be destroyed and fragmented and, as described in the twenty-first psalm, all the bones which go to make up Christ’s body should seem to be scattered by insidious attacks in persecutions or times of trouble, or by those who in days of persecution undermine the unity of the temple, nevertheless the temple will be rebuilt and the body will rise again on the third day, after the day of evil which threatens it and the day of consummation which follows. For the third day will dawn upon a new heaven and a new earth when these bones that form the whole house of Israel are raised up on that great day of the Lord, when death has been defeated. So the resurrection of Christ, accomplished after his suffering on the cross, embraces the mystery of the resurrection of his whole body.
For just as that physical body of Christ was crucified and buried, and afterward raised up, so in the same way the whole body of Christ’s holy ones has been crucified and lives no longer with its own life. For each of them, like Paul, makes his boast of nothing else but the cross of our Lord Jesus Christ, by which he has himself been crucified to the world, and the world to him. But each Christian has not only been crucified with Christ and crucified to the world; he has been buried with Christ too, as Paul tells us: We have been buried with Christ. But as though already in possession of some pledge of the resurrection, Paul goes on to say: And we have risen with him.
Christian Prayer With Jesus Christ
Lord Jesus Christ, you are the true temple, destroyed and raised on the third day.
Make us living stones in your body, the Church, united in faith and love.
In times of trial, keep us steadfast,
that sharing in your cross we may also share in your resurrection.
You live and reign with the Father and the Holy Spirit, one God, forever and ever. Amen.
Glossary Of Christian Terms
Temple – The sanctuary in Jerusalem, the centre of Jewish worship; in Christian interpretation, a figure of Christ’s body and the Church.
Living stones – A phrase from 1 Peter 2:5 describing believers as the material of God’s spiritual dwelling.
Cornerstone – The foundational stone in a building, used here of Christ (Ephesians 2:20).
Psalm 22(21) – A psalm of lament traditionally linked to Christ’s passion (‘all my bones are out of joint’).
Third day – Refers to Christ’s resurrection (Luke 24:7); also symbolises the final renewal of creation.
Consummation – The completion of God’s plan at the end of time.
Buried with Christ – Pauline imagery (Romans 6:4) of baptism, by which believers participate in Christ’s death and resurrection.
Through the Sermon in the Temple, Jesus’ attack on the Pharisees and the scribes who side with them is clear, hard and definitive. Their way of life is corrupt and vicious. They are blind guides and hypocrites. They will be condemned – ‘Woe to you’ – because they kill the true message of God through their failure of love, mercy, justice, faith. They are serpents who drag the people they preach to down with them [ … ]
Saint Ambrose of Milan offers a mystagogical catechesis—a reflection on the meaning of the rites that follow Christian baptism. Delivered during the Easter Octave, these instructions were addressed to the newly baptized, known as neophytes, and aimed to deepen their understanding of the sacramental mysteries they had just experienced. Ambrose’s theology is sacramental, scriptural, and symbolic, drawing deeply from the liturgical tradition and the imagery of Scripture to reveal the hidden grace of the sacraments [ … ]
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 […]
