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DR. R. JARED STAUDT Director of Content for Exodus 90 "D estroy this temple, and I will rebuild it in three days." This mysterious statement led, in part at least, to Christ's death, brought forward in the conf licting witness of his trial before the Sanhedrin. This group recognized Jesus as a threat to the religious status quo. The Evangelists make clear that Jesus referred to the Temple of his Body, but the authorities correctly understood it as a prophecy that a new Temple would overturn the old. Jesus brought something new, something that would displace the old way of doing things, not only in Judaism but in all of religious history. We tend to think of "religion" as a bad word and might ask, "Didn't Jesus get rid of that old thing?" If so, what would take religion's place? We often hear, "I am spiritual, not religious." Instead of relying on other people and all those rules, another independent way to God must be found. The irony, however, is that " finding our own way" to God could be considered the definition of religion. Human beings are religious beings. Throughout history, we have always recognized an order within us to something beyond. True, this transcen- dent sense often remained vague, but it inspired a quest for meaning — where do we come from, where are we going, how do I live a good life? — and an attempt to overcome the darkness of human life. Faced with the reality of suffering and death, humans have initiated religious rituals to atone for sin, obtain divine favors and establish a path to everlasting life. ⊲ How Easter Changes Religion THE NEW TEMPLE 27 DENVER CATHOLIC | APR-MAY 2024