Taught catechism by rote, most of us learned the ten commandments in a way that removed them completely from the context in which they were received. The commandments are understood by most believers in a complete egocentric way (“I shall not steal”) and are seen more as a catalog of sins that we should avoid at all costs. The ten commandments, however, can and should only be understood within the context that they were given: with the fresh memory of the sorrowful, relentless misery of slavery in Egypt, and received with the startling hope, close at hand, of building a new community, a new society, a People of god free from Pharaoh, but close to God, a people free and not enslaved, a people who celebrate social equality, a people celebrating life and refusing to give tribute to death. Indeed, this is what God commands for us here on earth.

 

The commandments are divided into two sections--the first three speak to the community’s relationship with God, the second seven refer to the relationship between individuals, and between individuals and the community.

 

“You shall have no other gods besides me.” The gods of Pharaoh permitted, indeed, encouraged the practice of slavery and oppression. The God of the Jews, on the other hand, stands by the people. He is in fact the only God. Idols or images are only to be used to inspire us, to remind us, to help us in our prayer. They are never to be used to manipulate others or to take God’s place. The only one who can save is Yahweh (and not Pharaoh, or those who would pretend to be Pharaoh).

 

“You shall not take the name of the Lord in vain.” This is not only a reference to oath taking. Better, it is a prohibition against using God to justify economic structures, political projects, social privileges, injustices and corruption, as in fact did those of Pharaoh’s rule. We take the name of the Lord in vain when we keep others from knowing the true God, the God of love, of justice, of community.

 

“Keep holy the Sabbath”. The People of God were slaves in Egypt. Rest and celebration were forbidden. Thus this commandment doesn’t dictate whether or not the Jews should keep Saturday holy and the Christians Sunday, or those of Islam Friday. Rather what is important is that there be a day, that there be a time when the human being, has time to rest and celebrate life, sharing this with family and friends and with God.

 

The rest of the commandments are directed toward inter-community relationships:

 

respect for parents and community leaders;

repect for life as the most precious gift of God;

that human relationships be based on respect; marriage on faithfulness and that the community recognize the equality of men and women.

We are to respect the goods of others, that before we seek to enrich ourselves, we first look to the wellbeing of others.

That honesty’s role in maintaining the social fabric be recognized; that truth telling is a means of strengthening common trust.

and 10) That we shall not covet that which belongs to others, as this is but a spur to selfishness and greed, which destroys justice and equality in the community.

 

In the second reading, Paul responds to the problem of divisiveness in the community in Corinth by interpreting for them the meaning of the cross, leaving it clear that for Christians, the cross is the strength and wisdom of God. This is the strength of God which frees the poor from the powers of evil which enslave humanity. The cross is the “insane” wisdom of God which saves us from death so that we might have eternal life.

 

The Gospel is a reflection upon the Temple. Let us see how the different actors present in this Gospel perceive it: the disciples show Jesus’ zeal for the temple; the Jews see no problem with the relationship between the market and the Temple, although they question Jesus’ efforts to address this abuse. Jesus uses the temple as a way of teaching the need to destroy the old temple and the need to build a new one. For the Narrator (John), Jesus is himself the new temple, whom, after his Resurrection, would be the one that we should adore in “sprit and in truth”, the temple that will always remain present wherever “two or three are gathered in my name.”

 

It is clear that neither the disciples, nor the Jews understand the fullest meaning of this episode. According to John, there are many things that are incomprehensible until one has received the light of the resurrection. No church, temple, or cathedral con take the place of the personal and communal relationship that we are to have with the Lord. Indeed, every place serves as God’s temple, for therein is Jesus the Lord.

 

What then, is the point of our temples? We use them, of course, as privileged places where the faithful gather to share prayer with Jesus, in and through our gathering, our liturgy and our celebrations.

 

To conclude, Jesus reminds us of what should be the basis for our faith: do we believe in him because of his signs and wonders? Do we believe in him because we fear him? Or because our faith is a source of consolation for us? Or because it is just something that we do, a habit? We must take particular care that these reasons, not one of them, be the basis for our faith. An adult faith, a mature relationship with God, does not insist on miracles, nor threats, nor the “good feelings” that we get from it. A true believer is one who takes Jesus at his word and commits herself to living out this word in community.

 

For personal consideration:

What do the ten Commandments mean to me? Are they at the center of my moral vision, or have they been transcended by the new commandments of Jesus? Is my life trapped by the Law, or have I learned to live the spirit of the law?

 

For the groups consideration:

 

We were once taught that a proper examination of conscience consisted in a consideration of the ten Commandments of God and the five commandments of the Church. Is this such a good idea? Why so? Where do the commandments of Jesus fit in? Which ones?

 

What is the difference between a legalistic morality and an adult morality?

 

That the temple could be a “den for thieves” isn't only a reference to the way that religion has been commercialized (much more likely today than in the times of Jesus), but it is a reference that religion and the state collaborate for the benefit of the wealthy. What would religion have to do to be able to legitimately criticize the economic order? If in a world in which 20 percent of the population has 80 percent of the wealth, and is 20 percent claims to be Christian-- what would the 80 percent think of these Christians? If indeed the wealthiest of the world are Christians is a claim to be, what does this say about their chaplains?

 

For the Prayer of the Faithful

 

So that the Church, through liberating actions and its service to the poor, show that it adores God in spirit and in truth and that it does not have money as its god, let us pray to the Lord.

 

That human rights not remain simply a nice idea but that they be respected is a fundamental norm of human interaction, Let us pray to the Lord.

 

That all Christian communities find the way to be financially independent and therefore free of the state's influence, Let us pray to the Lord.

 

That each day we learn to notice with greater respect to living temples that are human beings, Let us pray to the Lord.

 

That those who have declared themselves publicly to be Christians and who are gifted with resources, and to have the power to make serious decisions about the welfare of people's always act as God wishes-- in justice, in love, and with a preference for the poor, Let us pray to the Lord.

 

Let Us Pray

God of life, all merciful Father, you have told us that the principal commandment is that of love: help us build a worldwide community of brothers and sisters that might be able to look beyond religious and cultural differences and so be able to worship in truth and in spirit, we pray in the name of Jesus Christ our Lord. Amen.