A "Culture of Dialogue" in the Bible

In response to discord in society, Pope Francis has called for a “culture of dialogue”. He encourages us not to ignore or stigmatize those we disagree with. Rather, we are to respect them and enter into open dialogue. In this way, consensus and agreement can be built. If we look carefully, we are able to find a culture of dialogue within the Bible. There are texts within the Bible that are clearly in dialogue and even disagreement with one another. Authors take up themes presented by previous writers and engage with them, offering another perspective. Over time, a clearer picture of God’s revelation is painted. 

For example, consider two questions posed by Isaiah. During a polemic against idolatry he asks, “to whom can you liken God and what form compare to him?” (Isa 40:18). According to the prophet, nothing on earth can compare to God. Some chapters later, Isaiah puts this question in the mouth of God: “where could you build a house for me, what place could serve as my abode?” (Isa 66:1). Again, the answer is clear. God cannot live anywhere on earth.

Isaiah’s questions are taken up in Genesis 1:26 and Exodus 25:8-9. These texts, which probably took shape sometime after the questions in Isaiah were written, give different answers. Genesis 1:26 narrates that God made man in his image and likeness. Unlike Isaiah 40:18, the author of Genesis 1:26 clearly believed that there was something on earth that could be likened to God: every human person. In Exodus 25:8-9, God promises Moses that if he builds a sanctuary just as he is commanded, then God will dwell there. Unlike Isaiah 66:1, the author of Exodus 25:8-9 thought that God could dwell somewhere on earth.

The questions of Isaiah are taken up again in the New Testament where new answers are given. Paul’s letter to the Philippians declares that Jesus was in the form of God (Phil 2:6). To Paul, it is clear that Jesus cannot be compared with God in the same way that Genesis 1:26 says every human being can, since Jesus is Lord, the one God has exalted and who all will praise. John puts things more clearly. Jesus wasn’t simply created in the image of God. Jesus and the Father are one (John 10:30). Elsewhere, John responds to the question posed by Isaiah 66:1. Unlike Exod 25:8-9, which argued that God can live in a sanctuary made by people, John teaches that Jesus is the only true dwelling place of God on earth (eg. John 1:4; 2:21).

In the examples above, the Bible exhibits a “culture of dialogue”. First, questions are posed by Isaiah, who also offers tentative solutions. These questions are then challenged by the authors of Genesis 1:26 and Exodus 25:8-9, who engage openly with Isaiah. Finally, Paul and John give fuller responses in the light of Jesus’ death and resurrection. This development illustrates the fruit that comes from engaging with the ideas of those who see things differently. With God’s help, this dialogue can lead to a deeper comprehension of the truth.

Why Did People Want to Kill Jesus?

Why did people want to kill Jesus? Although there are few ways we could answer this, it might be helpful to try to discover THE event that make people want to bring Jesus to be tried and killed. For much of Jesus’ ministry, he encounters opposition, especially with the Jewish authorities. When we examine the Gospels, however, there seems to be a turning point in each of them where the decision is made by the authorities to have Jesus put to death. Jesus did something which was “the straw that broke the camel’s back”, as the saying goes. So, what is this event? Remarkably, it depends on which Gospel you consult.

For the Synoptic Gospels (Matthew, Mark and Luke) the turning point in Jesus’ ministry that leads to his death is the cleansing of the Temple. When Jesus enters the Temple, he takes possession of it and begins teaching. The crowds who were there listened attentively to his words. The authorities were indignant. They began to ask Jesus where his authority came from. Who was this man - this carpenter from an unimportant town in the north - to come into the Temple in this way and teach?! The authorities tried to trick him. They asked him questions in order to make him look foolish in front of the people. Jesus, however, responded to all comers. In each round in the battle, he was undefeated. The crowds continued to grow in their acceptance of him. Because they could not overcome Jesus directly and in the open, the authorities sought one of his own to betray him, Judas. Eventually, they trumped up charges against Jesus, and brought him before Pilate. Some of the people who clung on Jesus’ teaching called for his death. 

John paints a different picture. In John’s Gospel, Jesus does not cleanse the Temple at the end of his ministry, but at the very beginning. For John, the event that leads to the death of Jesus, the turning point in the Gospel, is the raising of Lazarus. After Jesus performs this great event, crowds of Jews believe in him. This worries the Jewish authorities. They feel like they are losing control. Eventually they decide to try to have him put to death.

So, what is the answer? Did the cleansing of the Temple lead to Jesus’ death, or the raising of Lazarus? Both the Synoptics and John convey a true message. They are meant to be heard in unison. From a chronological standpoint, the Synoptic Gospels are probably correct. The Synoptics challenge us to consider how we can be like the crowds. Often we can enthusiastically follow Jesus and his teaching when things go well. At times, however, we too can betray Jesus and what he calls us to, especially when there is pressure from others to do so. John, however, is not wrong. He is trying to make a theological point rather that recount the exact order of events. In John’s Gospel, Jesus needs to cleanse the Temple first because he replaces the Temple. The Temple was the dwelling place of God. In John, however, we read that the word became flesh and dwelt among us (John 1:14). Before, God dwelt on earth in the Temple. Now, God dwells on earth in the person of Jesus. In John’s Gospel, having the raising of Lazarus lead to Jesus’ death conveys a profound message. Giving life to Lazarus leads to Jesus’ death. Jesus’ death in turn will give life to us all. John reminds us that salvation from Jesus is a gift. Regardless of the fact that we are weak and betray Jesus, he gives himself up for us as a free gift.

St Paul Outside the Walls

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In this article, we conclude our series on Papal Basilicas with a look at St. Paul’s Outside the Walls. The name of this Basilica is interesting. The first part, “St. Paul’s”, is straightforward. This Basilica was built to honour St. Paul and houses his physical remains, which are found in a sarcophagus beneath the altar. For almost 2000 years, this sarcophagus was hidden from view. Just after the Jubilee in 2000, the area under the altar was excavated in order to expose the sarcophagus. At this time, it was not opened, so we are not sure what is inside. However, long tradition has it that St. Paul’s body is inside, with the exception of his head, which according to another tradition is in St. John Lateran. The second part of the Basilica’s name, “Outside the Walls”, is less clear. Ultimately, it means that this Basilica was built outside the walls of the ancient city of Rome. The reason for this is that in ancient Rome bodies were not buried within the city limits. The city was for the living. The dead needed to be deposited in their own place, called a necropolis, which literally means “city of the dead”. For example, the place where St. Peter’s Basilica now stands was originally a necropolis in which St. Peter was buried. Though today St. Peter’s seems like a part of Rome, 2000 years ago this was considered outside the city limits since it was on the other side of the Tiber river. Similar to St. Peter, St. Paul was buried close to where he was martyred in a place specially designated for the dead outside the city boundaries. In the 4th century, Constantine build a Basilica over St. Paul’s burial place. Since this was outside the city walls, the name stuck.

The Basilica built by Constantine was soon expanded by Theodosius in the year 386. This structure remained substantially unchanged for almost 1500 years. For centuries, it was the only Papal Basilica that had maintained its ancient design as the others were significantly altered, or, in the case of St. Peter’s, completely rebuilt. In 1823, however, a worker fixing the roof of St. Paul’s set a fire which almost completely destroyed the building. Pope Leo XII ordered that the Basilica be rebuilt according to its original design, utilizing as many elements that had survived the fire as possible. This is why when visiting St. Paul’s one gets the feeling that one is in an ancient Roman Basilica, even though the structure itself is relatively recent. In addition to housing the body of St. Paul, the Basilica also is home to magnificent mosaics, notably the mosaic of Christ over the triumphal arch, which survived the fire and dates from the 5th century. A detail of the Basilica that is popular among pilgrims is the series of mosaics showing each of the Popes, which wraps around the Basilica’s interior. The translucent alabaster windows further enhance the space’s beauty.  This Basilica is truly a wonderful place to visit and contemplate the life of St. Paul the Apostle, who was beheaded just a few kilometers away.