B: 3rd Sun of Lent (4 Mar 2018) - CLEANSING OF THE TEMPLE? - Jn 2:13-25

Almost all Bibles entitle this episode in the life of Jesus as the "Cleansing of the Temple" (e.g., New American Bible and New Revised Standard Version). Also, this story is one of the few narratives that are present in all four Gospels. The main difference among them is that John puts it at the beginning of Jesus' ministry whereas the Synoptics place it before his Passion in Jerusalem (cf. Mk 11:15-19, Mt 21:12-17, Lk 19:45-48). Still, they are all entitled "Cleansing of the Temple".

The word "cleansing" when applied to religion usually denotes ritual purity. Certain practices are observed to keep the participants spiritually worthy of receiving divine grace. It is discussed in many occasions in the Synoptic tradition; one example is the cleansing of the cups and vessels found in Mk 7:4 and Mt 23:24. However, nowhere in the Gospel of John has this issue of ritual purity been brought up as controversial. Though there are verses that are related to activities of physical cleanliness such as waters in jars for purification (Jn 2:6), pool for the sick (Jn 5:2), foot-washing (Jn 13:1-11), not-entering-a-Gentile-chamber (Jn 18:28), etc., they are never magnified as divisive issues that the Jews would use to debate with Jesus. It may be because the real concern of the Johannine community is not centered on ritual purity. Rather, Jesus' conflict with the Jews in the Fourth Gospel is more on doctrinal issues, especially his identification with the one God.

In our gospel, we find that Jesus with whip of cords drives away the merchants of animals and overturns the tables of money-changers. His accompanying statement is "Take these things out of here! Stop making my Father's house a marketplace" (Jn 2:17). He does not say "Keep my Father's house clean/undefiled" or "Stop making non-religious activities inside my Father's house". Jesus' point is never about temple purity. In fact, it is clearly specified that the word "temple" is an allusion to the "temple of his body" (v. 21). Rather, he is angered because the temple is turned into a marketplace ("emporion" in Greek), i.e., a place for doing business for sheer gains. It is the corruption he is against, not the ritual impurity of seeing animals nor money therein. It is the merchants' taking advantage of the poor pilgrims' need to connect to God that he fights against, not the social interaction of people inside the temple.

In reality, ritually purity cannot be perfectly achieved. Nowadays, churches are even allowed to be used for secular activities: turned into makeshift shelters for calamity-victims, feeding centers for the poor, or simply venues for community lively gatherings. Likewise, sinful people are never barred entry into the church, and very unlikely to be denied reception of sacraments. Even priests, who preside the liturgy, may be more sinful than the assembly. Yet, Jesus, if he were present today, would never drive the impure away. It is not them that he detests but those who perpetuate the social evils in our world: corruption, abuses, greed for money, injustices, and misuse of power.

Henceforth, commentators may be picky, though it will be perfect if they are purely objective. Preachers may be ill-motivated, though it will be best if they "walk their talk". Priests can be sinful, though it will be ideal if they are filled with holiness. Yet, one thing remains true: their imperfections should not impede them from witnessing to the truth, from speaking against corrupt leaders, and from enjoining citizens in fighting for higher values.

If I would then be allowed to change the title "Cleansing of the Temple" in relation to the present social issues we are confronted with, I propose entitling this story as the "Cleansing of the Corrupt". And this stands as a tall challenge for all of us… that we become Christ-like in fighting bravely corruption armed with the whip of cords of our cherished principles.

- Rex Fortes, CM