The texts from the Roman Catholic Lectionary today, the Feast of the Dedication of the Lateran Basilica in Rome, invite us to contemplate the role of gathering as the Body of Christ in our transformation to full life.
Lateran Basilica
The reading from the Prophet Ezekiel is a vision of water flowing from the Temple.
* [47:1–12] The life and refreshment produced wherever the Temple stream flows evoke the order and abundance of paradise (cf. Gn 1:20–22; 2:10–14; Ps 46:5) and represent the coming transformation Ezekiel envisions for the exiles and their land. Water signifies great blessings and evidence of the Lord’s presence (cf. Jl 2:14).1
Psalm 46 is God’s defence of His city and people.
* [Psalm 46] A song of confidence in God’s protection of Zion with close parallels to Ps 48. The dominant note in Ps 46 is sounded by the refrain, The LORD of hosts is with us (Ps 46:8, 12). The first strophe (Ps 46:2–4) sings of the security of God’s presence even in utter chaos; the second (Ps 46:5–8), of divine protection of the city from its enemies; the third (Ps 46:9–11), of God’s imposition of imperial peace.2
The reading from the First Letter of Paul to the Corinthians identifies the Body of Christ as the Temple of the Holy Spirit.
* [3:10–11] There are diverse functions in the service of the community, but each individual’s task is serious, and each will stand accountable for the quality of his contribution.3
In the Gospel of John, Jesus cleanses the Temple.
* [2:19] This saying about the destruction of the temple occurs in various forms (Mt 24:2; 27:40; Mk 13:2; 15:29; Lk 21:6; cf. Acts 6:14). Mt 26:61 has: “I can destroy the temple of God…”; see note there. In Mk 14:58, there is a metaphorical contrast with a new temple: “I will destroy this temple made with hands and within three days I will build another not made with hands.” Here it is symbolic of Jesus’ resurrection and the resulting community (see Jn 2:21 and Rev 21:2). In three days: an Old Testament expression for a short, indefinite period of time; cf. Hos 6:2.4
Jay Carney comments that the Church’s ultimate mission is to give life. The Temple’s life-giving mission is not inevitable, however. When it becomes a profit-driven vehicle of burdensome taxation and corruption, Jesus makes his feelings abundantly clear in perhaps the most violent scene of his ministry. In his letter to Corinth, St. Paul reminds us that the Church’s life-giving mission belongs to each of us as baptized believers who possess the Spirit of Christ within the unified Body of Christ. Ultimately, the Church’s mission is not to be a corporation, but rather the corporate Body, exemplifying God’s life, love, and unity in the world.
In 1726 Pope Benedict XIII instituted the Feast of the Lateran Basilica to undergird the worldwide unity of the Catholic Church. The Church’s unity is always being tested, as we see so evidently in today’s violent, hyper-polarized, social media age. In response, may we share Jesus’ zeal for his Father’s house, and for every “temple of God” therein.5
Don Schwager quotes “Jesus cleanses the temple - his Father's house,” by John Chrysostom (347-407 AD).
"But why did Christ use such violence? He was about to heal on the sabbath day and to do many things that appeared to them transgressions of the law. However, so that he might not appear to be acting as a rival to God and an opponent of his Father, he takes occasion to correct any such suspicion of theirs... He did not merely 'cast them out' but also 'overturned the tables' and 'poured out the money,' so that they could see how someone who threw himself into such danger for the good order of the house could never despise his master. If he had acted out of hypocrisy, he would have only advised them, but to place himself in such danger was very daring. It was no small thing to offer himself to the anger of so many market people or to excite against himself a most brutal mob of petty dealers by his reproaches and the disruption he caused. This was not, in other words, the action of a pretender but of one choosing to suffer everything for the order of the house. For the same reason, to show his agreement with the Father, he did not say 'the holy house' but 'my Father's house.' See how he even calls him 'Father,' and they are not angry with him. They thought he spoke in a more general way, but when he went on and spoke more plainly of his equality, this is when they become angry." (excerpt from HOMILIES ON THE GOSPEL OF JOHN 23.2)6
The Word Among Us Meditation on Psalm 46:2-3, 5-6, 8-9 comments that through its architecture, statuary, and art, the Lateran Basilica symbolizes the pope’s unity, both with his immediate flock in Rome and with all Christians who are in communion with him throughout the world. So we celebrate this feast not as outside observers but as members of one body, as brothers and sisters united by the Spirit.
Today, ask the Holy Spirit to give you a deeper understanding of your place in the body of Christ. Ask him to help you see yourself not just as an individual striving for eternal life but as part of a vast family. You are not alone on your journey! You are surrounded by brothers and sisters who can help you—and whom you can help—as you make your way to your Father’s house. “Thank you, Father, for giving me such a big family. Teach me how to share your love and your grace with all of my brothers and sisters.”7
Friar Jude Winkler fleshes out the vision of Ezekiel while in exile. Paul teaches the Corinthians that we are now the Temple and the Spirit resides in our hearts. John indicates that Jesus' cleansing of the Temple is preparation for the Cross. Friar Jude reminds us of the relationship between the Church community and the indwelling Spirit.
James Finley reflects on the transformation possible for someone who lives the path of the Four Noble Truths.
As we walk this walk day by day, as the weeks and months go by, we are already beginning to find our way. We are already on a path of self-transformation, a path of liberation, but we seek clear guidance. What am I to do? How can I, in the intimacy of my own lived experience, actually experience this liberation [that] my heart knows is true? . . . I know even now that God is all and all that I really am. How do I concretely, day by day, devote myself to this awakening path, so that through my presence others might be awakened and set out on their awakening path? . . . This is the Eightfold path. [3]8
As we return to gathering as the Body of Christ, after Covid restrictions, we discover anew the grace present in our place of worship.
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