The temple tantrum as a model for contemplative ecclesiology

by Elaine Heath
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The setting for this passage is the events we celebrate on Palm Sunday. Jesus has just ridden into town on the young donkey, he has just experienced all these people shouting “Hosannah,” and he knows he is marked for death. Knowing that he has very little time left to teach and preach, Jesus heads straight for the temple. He tells all the religious leaders then and for all time what the house of God is and isn’t for. He uses both words and action. In referring to his Father’s house he means not just a building, the temple, but the ecclesia, the gathered people of God for all time. There are 4 marks to Jesus’ vision for the gathered people of God:

• The church is not for making money, not a profitable endeavor. The church is kenotic.
• The church is to be a house of prayer for the nations, that is, for “all kinds of people” – a house where all kinds of people pray, and a house where intercession for all kinds of people takes place.
• The church is to be a house of healing, where the blind gain vision and the lame learn to walk.
• The church must be mindful of the ongoing temptation to reduce ecclesiology to systems of power, exploitation, manipulation, and control.

Significantly, shortly after this event Jesus is approached by the Pharisees who want to know which commandment is the greatest. They hope to entrap him. Jesus quotes the Shema (Deut 6:5), then says the second greatest commandment is like it, to love your neighbor as yourself. On these two commandments, love of God and neighbor, he says, hang all the law and the prophets (Matt 22:34-40).
This is an ecclesiological vision in which people know they are loved, and out of that belovedness, become people who pray and act for the wellbeing of all kinds of others, the “nations.” It is an ecclesiology that resists exploitation, manipulation, and coercion in the name of evangelism. It is an ecclesiology in which doctrine is tested by its ability to produce the fruit of love for God and neighbor. Why is this a contemplative vision? Because it is grounded in the central fact of divine love, which leads always to prophetic action in the world.
- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

The setting for this passage is the events we celebrate on Palm Sunday. Jesus has just ridden into town on the young donkey, he has just experienced all these people shouting “Hosannah,” and he knows he is marked for death. Knowing that he has very little time left to teach and preach, Jesus heads straight for the temple. He tells all the religious leaders then and for all time what the house of God is and isn’t for. He uses both words and action. In referring to his Father’s house he means not just a building, the temple, but the ecclesia, the gathered people of God for all time. There are 4 marks to Jesus’ vision for the gathered people of God:

• The church is not for making money, not a profitable endeavor. The church is kenotic.
• The church is to be a house of prayer for the nations, that is, for “all kinds of people” – a house where all kinds of people pray, and a house where intercession for all kinds of people takes place.
• The church is to be a house of healing, where the blind gain vision and the lame learn to walk.
• The church must be mindful of the ongoing temptation to reduce ecclesiology to systems of power, exploitation, manipulation, and control.

Significantly, shortly after this event Jesus is approached by the Pharisees who want to know which commandment is the greatest. They hope to entrap him. Jesus quotes the Shema (Deut 6:5), then says the second greatest commandment is like it, to love your neighbor as yourself. On these two commandments, love of God and neighbor, he says, hang all the law and the prophets (Matt 22:34-40).
This is an ecclesiological vision in which people know they are loved, and out of that belovedness, become people who pray and act for the wellbeing of all kinds of others, the “nations.” It is an ecclesiology that resists exploitation, manipulation, and coercion in the name of evangelism. It is an ecclesiology in which doctrine is tested by its ability to produce the fruit of love for God and neighbor. Why is this a contemplative vision? Because it is grounded in the central fact of divine love, which leads always to prophetic action in the world.
- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

The setting for this passage is the events we celebrate on Palm Sunday. Jesus has just ridden into town on the young donkey, he has just experienced all these people shouting “Hosannah,” and he knows he is marked for death. Knowing that he has very little time left to teach and preach, Jesus heads straight for the temple. He tells all the religious leaders then and for all time what the house of God is and isn’t for. He uses both words and action. In referring to his Father’s house he means not just a building, the temple, but the ecclesia, the gathered people of God for all time. There are 4 marks to Jesus’ vision for the gathered people of God:

• The church is not for making money, not a profitable endeavor. The church is kenotic.
• The church is to be a house of prayer for the nations, that is, for “all kinds of people” – a house where all kinds of people pray, and a house where intercession for all kinds of people takes place.
• The church is to be a house of healing, where the blind gain vision and the lame learn to walk.
• The church must be mindful of the ongoing temptation to reduce ecclesiology to systems of power, exploitation, manipulation, and control.

Significantly, shortly after this event Jesus is approached by the Pharisees who want to know which commandment is the greatest. They hope to entrap him. Jesus quotes the Shema (Deut 6:5), then says the second greatest commandment is like it, to love your neighbor as yourself. On these two commandments, love of God and neighbor, he says, hang all the law and the prophets (Matt 22:34-40).
This is an ecclesiological vision in which people know they are loved, and out of that belovedness, become people who pray and act for the wellbeing of all kinds of others, the “nations.” It is an ecclesiology that resists exploitation, manipulation, and coercion in the name of evangelism. It is an ecclesiology in which doctrine is tested by its ability to produce the fruit of love for God and neighbor. Why is this a contemplative vision? Because it is grounded in the central fact of divine love, which leads always to prophetic action in the world.
- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

The setting for this passage is the events we celebrate on Palm Sunday. Jesus has just ridden into town on the young donkey, he has just experienced all these people shouting “Hosannah,” and he knows he is marked for death. Knowing that he has very little time left to teach and preach, Jesus heads straight for the temple. He tells all the religious leaders then and for all time what the house of God is and isn’t for. He uses both words and action. In referring to his Father’s house he means not just a building, the temple, but the ecclesia, the gathered people of God for all time. There are 4 marks to Jesus’ vision for the gathered people of God:

• The church is not for making money, not a profitable endeavor. The church is kenotic.
• The church is to be a house of prayer for the nations, that is, for “all kinds of people” – a house where all kinds of people pray, and a house where intercession for all kinds of people takes place.
• The church is to be a house of healing, where the blind gain vision and the lame learn to walk.
• The church must be mindful of the ongoing temptation to reduce ecclesiology to systems of power, exploitation, manipulation, and control.

Significantly, shortly after this event Jesus is approached by the Pharisees who want to know which commandment is the greatest. They hope to entrap him. Jesus quotes the Shema (Deut 6:5), then says the second greatest commandment is like it, to love your neighbor as yourself. On these two commandments, love of God and neighbor, he says, hang all the law and the prophets (Matt 22:34-40).
This is an ecclesiological vision in which people know they are loved, and out of that belovedness, become people who pray and act for the wellbeing of all kinds of others, the “nations.” It is an ecclesiology that resists exploitation, manipulation, and coercion in the name of evangelism. It is an ecclesiology in which doctrine is tested by its ability to produce the fruit of love for God and neighbor. Why is this a contemplative vision? Because it is grounded in the central fact of divine love, which leads always to prophetic action in the world.
- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

he setting for this passage is the events we celebrate on Palm Sunday. Jesus has just ridden into town on the young donkey, he has just experienced all these people shouting “Hosannah,” and he knows he is marked for death. Knowing that he has very little time left to teach and preach, Jesus heads straight for the temple. He tells all the religious leaders then and for all time what the house of God is and isn’t for. He uses both words and action. In referring to his Father’s house he means not just a building, the temple, but the ecclesia, the gathered people of God for all time. There are 4 marks to Jesus’ vision for the gathered people of God:

• The church is not for making money, not a profitable endeavor. The church is kenotic.
• The church is to be a house of prayer for the nations, that is, for “all kinds of people” – a house where all kinds of people pray, and a house where intercession for all kinds of people takes place.
• The church is to be a house of healing, where the blind gain vision and the lame learn to walk.
• The church must be mindful of the ongoing temptation to reduce ecclesiology to systems of power, exploitation, manipulation, and control.

Significantly, shortly after this event Jesus is approached by the Pharisees who want to know which commandment is the greatest. They hope to entrap him. Jesus quotes the Shema (Deut 6:5), then says the second greatest commandment is like it, to love your neighbor as yourself. On these two commandments, love of God and neighbor, he says, hang all the law and the prophets (Matt 22:34-40).
This is an ecclesiological vision in which people know they are loved, and out of that belovedness, become people who pray and act for the wellbeing of all kinds of others, the “nations.” It is an ecclesiology that resists exploitation, manipulation, and coercion in the name of evangelism. It is an ecclesiology in which doctrine is tested by its ability to produce the fruit of love for God and neighbor. Why is this a contemplative vision? Because it is grounded in the central fact of divine love, which leads always to prophetic action in the world.
- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

he setting for this passage is the events we celebrate on Palm Sunday. Jesus has just ridden into town on the young donkey, he has just experienced all these people shouting “Hosannah,” and he knows he is marked for death. Knowing that he has very little time left to teach and preach, Jesus heads straight for the temple. He tells all the religious leaders then and for all time what the house of God is and isn’t for. He uses both words and action. In referring to his Father’s house he means not just a building, the temple, but the ecclesia, the gathered people of God for all time. There are 4 marks to Jesus’ vision for the gathered people of God:

• The church is not for making money, not a profitable endeavor. The church is kenotic.
• The church is to be a house of prayer for the nations, that is, for “all kinds of people” – a house where all kinds of people pray, and a house where intercession for all kinds of people takes place.
• The church is to be a house of healing, where the blind gain vision and the lame learn to walk.
• The church must be mindful of the ongoing temptation to reduce ecclesiology to systems of power, exploitation, manipulation, and control.

Significantly, shortly after this event Jesus is approached by the Pharisees who want to know which commandment is the greatest. They hope to entrap him. Jesus quotes the Shema (Deut 6:5), then says the second greatest commandment is like it, to love your neighbor as yourself. On these two commandments, love of God and neighbor, he says, hang all the law and the prophets (Matt 22:34-40).
This is an ecclesiological vision in which people know they are loved, and out of that belovedness, become people who pray and act for the wellbeing of all kinds of others, the “nations.” It is an ecclesiology that resists exploitation, manipulation, and coercion in the name of evangelism. It is an ecclesiology in which doctrine is tested by its ability to produce the fruit of love for God and neighbor. Why is this a contemplative vision? Because it is grounded in the central fact of divine love, which leads always to prophetic action in the world.
- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

The setting for this passage is the events we celebrate on Palm Sunday. Jesus has just ridden into town on the young donkey, he has just experienced all these people shouting “Hosannah,” and he knows he is marked for death. Knowing that he has very l - See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

The church is not for making money, not a profitable endeavor. The church is kenotic.

The church is to be a house of prayer for the nations, that is, for “all kinds of people” – a house where all kinds of people pray, and a house where intercession for all kinds of people takes place.

The church is to be a house of healing, where the blind gain vision and the lame learn to walk.

The church must be mindful of the ongoing temptation to reduce ecclesiology to systems of power, exploitation, manipulation, and control.

- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

The church is not for making money, not a profitable endeavor. The church is kenotic.

The church is to be a house of prayer for the nations, that is, for “all kinds of people” – a house where all kinds of people pray, and a house where intercession for all kinds of people takes place.

The church is to be a house of healing, where the blind gain vision and the lame learn to walk.

The church must be mindful of the ongoing temptation to reduce ecclesiology to systems of power, exploitation, manipulation, and control.

- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

The church is not for making money, not a profitable endeavor. The church is kenotic.

The church is to be a house of prayer for the nations, that is, for “all kinds of people” – a house where all kinds of people pray, and a house where intercession for all kinds of people takes place.

The church is to be a house of healing, where the blind gain vision and the lame learn to walk.

The church must be mindful of the ongoing temptation to reduce ecclesiology to systems of power, exploitation, manipulation, and control.

- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

The church is not for making money, not a profitable endeavor. The church is kenotic.

The church is to be a house of prayer for the nations, that is, for “all kinds of people” – a house where all kinds of people pray, and a house where intercession for all kinds of people takes place.

The church is to be a house of healing, where the blind gain vision and the lame learn to walk.

The church must be mindful of the ongoing temptation to reduce ecclesiology to systems of power, exploitation, manipulation, and control.

- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpClick here

We were sitting at the kitchen table, drinking a cup of coffee as we had done so many times. Our conversation was unhurried, punctuated by stretches of easy silence. We had been talking about the Holy Spirit, children, and art. Now we simply stared out the window. I was in my early 30s, on the edge of experiencing a call to ministry. My friend, Betty, who was twice my age, suddenly leaned forward, startling me with her fierce expression. She then spoke. Her words darted into the air between us and hung there like dragonflies, mesmerizing in their alien beauty. I had no idea why she said what she did to me at that moment, because it had nothing to do with what we had been discussing, and after she finished I did not agree with her, though I kept silent. She was, after all, a mentor.

“Elaine,” she said, fixing her large brown eyes upon me so that I could not look away, “the most important thing to impart to a new believer is the conviction that God loves her. The second most important thing is to teach her to pray. If you do those two things everything else will sort itself out. The worst thing we can do with new believers is give them doctrine. It ruins them every time.”

This was spoken by a woman who
- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf

We were sitting at the kitchen table, drinking a cup of coffee as we had done so many times. Our conversation was unhurried, punctuated by stretches of easy silence. We had been talking about the Holy Spirit, children, and art. Now we simply stared out the window. I was in my early 30s, on the edge of experiencing a call to ministry. My friend, Betty, who was twice my age, suddenly leaned forward, startling me with her fierce expression. She then spoke. Her words darted into the air between us and hung there like dragonflies, mesmerizing in their alien beauty. I had no idea why she said what she did to me at that moment, because it had nothing to do with what we had been discussing, and after she finished I did not agree with her, though I kept silent. She was, after all, a mentor.

“Elaine,” she said, fixing her large brown eyes upon me so that I could not look away, “the most important thing to impart to a new believer is the conviction that God loves her. The second most important thing is to teach her to pray. If you do those two things everything else will sort itself out. The worst thing we can do with new believers is give them doctrine. It ruins them every time.”

This was spoken by a woman who
- See more at: http://www.catalystresources.org/a-house-of-prayer-for-all-nations-four-hallmarks-of-contemplative-ecclesiology/#sthash.ZWW2AshG.dpuf