Genesis

 Chapter 1

1-19

 
Pope Francis           06.02.17   Holy Mass  Santa Marta           Genesis 1: 1-19,          Psalm 104: 1-2A, 5,6,10,12,24,35C,         Mark 6: 53-56 
https://sites.google.com/site/francishomilies/creation/06.02.17.png

In Psalm 104, “we praised the Lord”, saying: “You are very great, O Lord, my God! You are great indeed!”. This Psalm, is a song of praise: we praise the Lord for the things we heard in both readings, for creation, so great; and in the second reading, for the re-creation, the even more wondrous creation that Jesus makes. The Father labours and thus, Jesus says: ‘My Father labours and I too labour”. It is a way of saying ‘labour’, ad instar laborantis, as one who labours, as Saint Ignatius defines in the Exercises (cf. Spiritual Exercises, n. 236).

In this way, the Father labours to make this wonder of creation, and with the Son to make this wonder of re-creation; to make that passing from chaos to cosmos, from disorder to order, from sin to grace. And, this is the Father’s labour and for this reason we praised the Father, the Father who labours.

But, “why did God want to create the world?”. This is one of the difficult questions. Once, a boy put me in difficulty because he asked me this question: ‘tell me, Father, what did God do before he created the world;  was he bored?”. Surely, children know how to ask questions, and they ask the right questions that put you in difficulty.

To answer that child, the Lord helped me and I told the truth: God loved; in his fullness, he loved, among the three Persons, he loved and needed nothing more. The answer, gave rise to another question: if God “needed nothing more, why did he create the world? This is a question,not posed in a childlike manner but as the first theologians did, the great theologians, the first. Thus, why did God “create the world?”. The response to give is this: “Simply to share his fullness, to have someone whom to give and with whom to share his fullness”. In a word, “to give”.

We can ask “the same question, in regard to re-creation: “why did he send his Son for this work of re-creation?”. He did so “in order to share, to re-organize”. And in the first creation, as in the second, he makes out of chaos a cosmos, out of ugliness something beautiful, out of a mistake a truth, out of bad something good. This is precisely the labour of creation that is God, and one he does by hand. And,in Jesus we clearly see: with his body he gives life completely. Thus, “when Jesus says: ‘The Father labours always, and I too labour always ’, the doctors of the law were scandalized and wanted to kill him because they did not know how to receive the things of God as a gift, but “only as justice”; and so they even came to think: the commandments are few: let’s make more!

Thus,instead of opening their heart to the gift, they hid; they sought refuge in the rigidity of the commandments, which they had increased up to 500 or more: they did not know how to receive the gift. The gift, is only received with freedom, but these rigid men were afraid of God-given freedom; they were afraid of love. For this reason, they wanted to kill Jesus, because He said the Father had done this wonder as a gift: receive the gift of the Father!

You are great, Lord, I love you, because you have given me this gift, you have saved me, you created me: this, is the prayer of praise, the prayer of joy, the prayer that gives us the cheerfulness of Christian life. It is not that closed, sad prayer of people who are never able to receive a gift because they are afraid of the freedom that a gift always brings. Thus, in the end, they know only duty, but a closed duty: slaves to duty, but not to love. But, when you become a slave to love you are free: it is a beautiful slavery, but they did not understand this.

Therefore, these are the two wonders of the Lord: the wonder of creation and the wonder of redemption, of re-creation; that of the beginning of the world and that, after the fall of man, of restoring the world and this is why he sent the Son: it is beautiful. Of course, we can ask ourselves how I receive these wonders, how I receive this creation God has given me as a gift. And, if I receive it as a gift, I love creation, I safeguard creation because it was a gift.

In this light, we should ask ourselves: how I receive redemption, the forgiveness that God has given me, making me a son or daughter with his Son, with love, with tenderness, with freedom. We must never hide in the rigidity of closed commandments that are always, always more ‘certain’ — in quotation marks — but which give you no joy because they do not make you free. Each one of us, can ask ourselves how we can live these two wonders: the wonder of creation and the even greater wonder of re-creation. We must do so with the hope that the Lord will help us understand this great thing and help us understand what he did before creating the world: he loved. May he help us understand his love for us and may we say — as we have said today — ‘You are very great, O Lord. Thank you, thank you!’”. And let us go forth in this way.

 
Chapter 1
12,18,21-25

Pope Francis       07.09.13  Vigil prayer for Peace    Genesis 1:12,18,21,25        Genesis 3: 10     Genesis 4:9

“And God saw that it was good” (Gen 1:12, 18, 21, 25). The biblical account of the beginning of the history of the world and of humanity speaks to us of a God who looks at creation, in a sense contemplating it, and declares: “It is good”. This, dear brothers and sisters, allows us to enter into God’s heart and, precisely from within him, to receive his message.

https://sites.google.com/site/francishomilies/peace/07.09.13.jpg

We can ask ourselves: what does this message mean? What does it say to me, to you, to all of us?

1. It says to us simply that this, our world, in the heart and mind of God, is the “house of harmony and peace”, and that it is the space in which everyone is able to find their proper place and feel “at home”, because it is “good”. All of creation forms a harmonious and good unity, but above all humanity, made in the image and likeness of God, is one family, in which relationships are marked by a true fraternity not only in words: the other person is a brother or sister to love, and our relationship with God, who is love, fidelity and goodness, mirrors every human relationship and brings harmony to the whole of creation. God’s world is a world where everyone feels responsible for the other, for the good of the other. This evening, in reflection, fasting and prayer, each of us deep down should ask ourselves: Is this really the world that I desire? Is this really the world that we all carry in our hearts? Is the world that we want really a world of harmony and peace, in ourselves, in our relations with others, in families, in cities, in and between nations? And does not true freedom mean choosing ways in this world that lead to the good of all and are guided by love?

2. But then we wonder: Is this the world in which we are living? Creation retains its beauty which fills us with awe and it remains a good work. But there is also “violence, division, disagreement, war”. This occurs when man, the summit of creation, stops contemplating beauty and goodness, and withdraws into his own selfishness.  

 Chapter 1

26-31

Chapter 2

1-3

 

Today, we bless St Joseph as a worker, but recalling St Joseph the Worker reminds us of God the Worker and Jesus the Worker. And the theme of work is very, very, very evangelical.

Even Jesus, worked a lot on earth, in St Joseph's workshop. He worked until the Cross. He did what the Father had commanded him to do. This makes me think of the many people today who work and have this dignity...Thanks be to God. We know that dignity does not give us power, money or culture. No! It is work that gives us dignity, even if society does not allow for all to work.

Social, political and economic systems that in various places around the world are based on exploitation. Thus, they choose to “not pay the just” and to strive to make maximum profit at any cost, taking advantage of other's work without worrying the least bit about about their dignity”. This “goes against God!”. There are dramatic situations which keep happening in the world, which we have also “read many times in L'Osservatore Romano ”. Sunday, 28 April, article about the garment factory collapse in Dhaka which killed hundreds of workers who were being exploited and who worked without the proper safety preoccupations. It is a title, which struck me the day of the tragedy in Bangladesh: 'How to die for 38 euros a month'”.
'Slave labour' exploits “the most beautiful gift which God gave man: the ability to create, work and to discover one's own dignity. How many of our brothers and sisters in the world are in this situation at the hands of these economic, social and political attitudes.

 Chapter 2

15

 


Dear Brothers and Sisters, Good morning!

Today I would like to reflect on the issue of the
environment, as I have already had an opportunity to do on various occasions. I was also prompted to think about this because of today’s World Environment Day, sponsored by the United Nations, which is launching a pressing appeal for the need to eliminate waste and the destruction of food.

When we talk about the environment, about
creation, my thoughts go to the first pages of the Bible, to the Book of Genesis, where it says that God puts men and women on the earth to till it and keep it (cf. 2:15). And these questions occur to me: What does cultivating and preserving the earth mean? Are we truly cultivating and caring for creation? Or are we exploiting and neglecting it? The verb “cultivate” reminds me of the care a farmer takes to ensure that his land will be productive and that his produce will be shared.

What great attention, enthusiasm and dedication! Cultivating and caring for creation is an instruction of God which he gave not only at the beginning of history, but has also given to each one of us; it is part of his plan; it means making the world increase with responsibility, transforming it so that it may be a garden, an inhabitable place for us all. Moreover on various occasions
Benedict XVI has recalled that this task entrusted to us by God the Creator requires us to grasp the pace and the logic of creation. Instead we are often guided by the pride of dominating, possessing, manipulating and exploiting; we do not “preserve” the earth, we do not respect it, we do not consider it as a freely-given gift to look after.

We are losing our attitude of wonder, of contemplation, of listening to creation and thus we no longer manage to interpret in it what
Benedict XVI calls “the rhythm of the love-story between God and man”. Why does this happen? Why do we think and live horizontally, we have drifted away from God, we no longer read his signs.

However “cultivating and caring” do not only entail the relationship between us and the environment, between man and creation. They also concern human relations. The popes have spoken of a human ecology, closely connected with environmental ecology. We are living in a time of crisis; we see it in the environment, but above all we see it in men and women. The human person is in danger: this much is certain — the human person is in danger today, hence the urgent need for human ecology! And the peril is grave, because the cause of the problem is not superficial but deeply rooted. It is not merely a question of
economics but of ethics and anthropology. The Church has frequently stressed this; and many are saying: yes, it is right, it is true... but the system continues unchanged since what dominates are the dynamics of an economy and a finance that are lacking in ethics. It is no longer man who commands, but money, money, cash commands. And God our Father gave us the task of protecting the earth — not for money, but for ourselves: for men and women. We have this task! Nevertheless men and women are sacrificed to the idols of profit and consumption: it is the “culture of waste”. If a computer breaks it is a tragedy, but poverty, the needs and dramas of so many people end up being considered normal. If on a winter's night, here on the Via Ottaviano — for example — someone dies, that is not news. If there are children in so many parts of the world who have nothing to eat, that is not news, it seems normal. It cannot be so! And yet these things enter into normality: that some homeless people should freeze to death on the street — this doesn’t make news. On the contrary, when the stock market drops 10 points in some cities, it constitutes a tragedy. Someone who dies is not news, but lowering income by 10 points is a tragedy! In this way people are thrown aside as if they were trash.

This “culture of waste” tends to become a common mentality that infects everyone. Human life, the person, are no longer seen as a primary value to be respected and safeguarded, especially if they are poor or
disabled, if they are not yet useful — like the unborn child — or are no longer of any use — like the elderly person. This culture of waste has also made us insensitive to wasting and throwing out excess foodstuffs, which is especially condemnable when, in every part of the world, unfortunately, many people and families suffer hunger and malnutrition. There was a time when our grandparents were very careful not to throw away any left over food. Consumerism has induced us to be accustomed to excess and to the daily waste of food, whose value, which goes far beyond mere financial parameters, we are no longer able to judge correctly.

Let us remember well, however, that whenever food is thrown out it is as if it were stolen from the table of the poor, from the hungry! I ask everyone to reflect on the problem of the loss and waste of food, to identify ways and approaches which, by seriously dealing with this problem, convey solidarity and sharing with the underprivileged.

A few days ago, on the Feast of Corpus Christi, we read the account of the miracle of the multiplication of the loaves. Jesus fed the multitude with five loaves and two fish. And the end of this passage is important: “and all ate and were satisfied. And they took up what was left over, twelve baskets of broken pieces (Lk 9:17). Jesus asked the disciples to ensure that nothing was wasted: nothing thrown out! And there is this fact of 12 baskets: why 12? What does it mean? Twelve is the number of the tribes of Israel, it represents symbolically the whole people. And this tells us that when the food was shared fairly, with solidarity, no one was deprived of what he needed, every community could meet the needs of its poorest members. Human and environmental ecology go hand in hand.

I would therefore like us all to make the serious commitment to respect and care for creation, to pay attention to every person, to combat the culture of waste and of throwing out so as to foster a culture of solidarity and encounter. Thank you.
 
Chapter 3
10
 

Pope Francis       07.09.13  Vigil prayer for Peace    Genesis 1:12,18,21,25        Genesis 3: 10     Genesis 4:9    cont.
….
When man thinks only of himself, of his own interests and places himself in the centre, when he permits himself to be captivated by the idols of dominion and power, when he puts himself in God’s place, then all relationships are broken and everything is ruined; then the door opens to violence, indifference, and conflict. This is precisely what the passage in the Book of Genesis seeks to teach us in the story of the Fall: man enters into conflict with himself, he realizes that he is naked and he hides himself because he is afraid (cf. Gen 3: 10), he is afraid of God’s glance; he accuses the woman, she who is flesh of his flesh (cf. v. 12); he breaks harmony with creation, he begins to raise his hand against his brother to kill him. Can we say that from harmony he passes to “disharmony”? No, there is no such thing as “disharmony”; there is either harmony or we fall into chaos, where there is violence, argument, conflict, fear ….
  

 Chapter 4

1-15, 25

 
Pope Francis    18.02.19   Holy Mass, Santa Marta     Genesis 4: 1-15,25
Pope Francis  18.02.19 Holy Mass Santa Marta - Our Brothers and Sisters

“Where is your brother?” This is the question that God asks each one of us in our hearts regarding our brother who is sick, in prison or hungry.

Mankind, like Cain, often attempts to reply to God’s uncomfortable and embarrassing questions with regard to our neighbours. “What have I got to do with my brother's life? Am I his keeper? I wash my hands of him….” Cain, who killed his brother, tries to escape the gaze of God.

Jesus also asked such uncomfortable questions. He asked Peter three times whether he loved Him. He asked his disciples what people said about Him and what they themselves thought about Him.

Today the Lord asks each one of us some personal questions such as these:

"Where is your brother who is
hungry?" the Lord asks us. And to save our skin, we answer, “Surely he is at lunch with the parish Caritas group that is feeding him.”  

“What about the other, the
sick…?" “Oh well, he is in the hospital!" "But there's no place in the hospital! And did you give him any medicine? " "But, that’s his business, I cannot meddle in the life of others ... and besides, he will have relatives who give him medicine ". And so I wash my hands of him.

"Where is your brother, the
prisoner?" "Ah, he deserves and is paying for it.  We are tired of seeing so many criminals on the street."

Perhaps you never hear such answers from the Lord. “Where is your brother, your
exploited brother, the one who works illegally, nine months a year… with no security, no holiday ...?"

Each one of us should put a name to each one of those that the Lord mentions in Chapter 25 of Matthew’s Gospel - the sick, the hungry, the thirsty, without clothes, the little one who cannot go to school, the drug addict, the prisoner ... where is he?

Questions are constantly being asked of us. “Where is your brother in your heart? Is there room for these people in our hearts? Or do we try to calm our conscience by giving some alms?” 

We are accustomed to giving compromising answers in order to escape from the problem, not to see the problem, not to touch the problem.

Unless we put names to the list in Matthew’s Gospel Cha
pter 25, we will create “a dark life” for us with sin crouching at our door, waiting to enter and destroy us.

When God asked Adam in the Book of Genesis, “Adam, where are you?" - Adam hid himself out of shame. Perhaps we don’t notice these things, these sufferings, these pains. Let us as
 Christians not hide from reality but answer openly, faithfully and joyfully to the questions that the Lord asks us about our brothers.
  
 
Chapter 4
9
 
Pope Francis       07.09.13  Vigil prayer for Peace    Genesis 1:12,18,21,25        Genesis 3: 10     Genesis 4:9    cont,
...

It is exactly in this chaos that God asks man’s conscience: “Where is Abel your brother?” and Cain responds: “I do not know; am I my brother’s keeper?” (Gen 4:9). We too are asked this question, it would be good for us to ask ourselves as well: Am I really my brother’s keeper? Yes, you are your brother’s keeper! To be human means to care for one another! But when harmony is broken, a metamorphosis occurs: the brother who is to be cared for and loved becomes an adversary to fight, to kill. What violence occurs at that moment, how many conflicts, how many wars have marked our history! We need only look at the suffering of so many brothers and sisters. This is not a question of coincidence, but the truth: we bring about the rebirth of Cain in every act of violence and in every war. All of us! And even today we continue this history of conflict between brothers, even today we raise our hands against our brother. Even today, we let ourselves be guided by idols, by selfishness, by our own interests, and this attitude persists. We have perfected our weapons, our conscience has fallen asleep, and we have sharpened our ideas to justify ourselves. As if it were normal, we continue to sow destruction, pain, death! Violence and war lead only to death, they speak of death! Violence and war are the language of death!

After the chaos of the flood, when it stopped raining, a rainbow appeared and the dove returned with an olive branch. Today, I think also of that olive tree which representatives of various religions planted in the Plaza de Mayo in Buenos Aires in 2000, asking that there be no more chaos, asking that there be no more war, asking for peace.

3. And at this point I ask myself: Is it possible to walk the path of peace? Can we get out of this spiral of sorrow and death? Can we learn once again to walk and live in the ways of peace? Invoking the help of God, under the maternal gaze of the Salus Populi Romani, Queen of Peace, I say: Yes, it is possible for everyone! From every corner of the world tonight, I would like to hear us cry out: Yes, it is possible for everyone! Or even better, I would like for each one of us, from the least to the greatest, including those called to govern nations, to respond: Yes, we want it! My Christian faith urges me to look to the Cross. How I wish that all men and women of good will would look to the Cross if only for a moment! There, we can see God’s reply: violence is not answered with violence, death is not answered with the language of death. In the silence of the Cross, the uproar of weapons ceases and the language of reconciliation, forgiveness, dialogue, and peace is spoken. This evening, I ask the Lord that we Christians, and our brothers and sisters of other religions, and every man and woman of good will, cry out forcefully: violence and war are never the way to peace! Let everyone be moved to look into the depths of his or her conscience and listen to that word which says: Leave behind the self-interest that hardens your heart, overcome the indifference that makes your heart insensitive towards others, conquer your deadly reasoning, and open yourself to dialogue and reconciliation. Look upon your brother’s sorrow – I think of the children: look upon these… look at the sorrow of your brother, stay your hand and do not add to it, rebuild the harmony that has been shattered; and all this achieved not by conflict but by encounter! May the noise of weapons cease! War always marks the failure of peace, it is always a defeat for humanity. Let the words of Pope Paul VI resound again: “No more one against the other, no more, never! ... war never again, never again war!” (Address to the United Nations, 1965). “Peace expresses itself only in peace, a peace which is not separate from the demands of justice but which is fostered by personal sacrifice, clemency, mercy and love” (World Day of Peace Message, 1975). Brothers and Sisters, forgiveness, dialogue, reconciliation – these are the words of peace, in beloved Syria, in the Middle East, in all the world! Let us pray this evening for reconciliation and peace, let us work for reconciliation and peace, and let us all become, in every place, men and women of reconciliation and peace! So may it be

  

 Chapter 6

5-8

Chapter 7

1-5, 10

 
Pope Francis  19.02.19   Holy Mass, Santa Marta      Genesis 6: 5-8, 7: 1-5,10
Pope Francis 19.02.19 Holy Mass, Santa Marta - Our Heart

There is a golden thread running through the story of the flood and modern-day conflicts. We must ask God for the grace to cry and lament when faced with the world’s calamities and the victims of war, many of whom are starving children, orphans, and the poor who pay the highest price.

Faced with these realities
let us to have a heart like God’s – capable of anger, pain, and closeness to others – one that is both human and divine.

God suffers when He sees the evil of men and women, and God regretted having created people so much that He decided to erase us from the face of the earth.

This is a God with feelings, who is not abstract and who suffers,  this is the mystery of the Lord.

These are the feelings of God, God the Father who loves us – and love is a relationship. He is able to get angry and to feel rage. It is Jesus who comes and gives us the path, with the suffering of the heart, everything… But our God has feelings. Our God loves us with the heart; He doesn’t love us with ideas but loves us with the heart. And when He caresses us, He caresses us with His heart, and when He disciplines us, like a good father, He disciplines us with His heart, suffering more than we do.

Our relationship with God is one of heart to heart, of son to Father who opens Himself, and if He is capable of feeling pain in His heart, then we, too, will be able to feel pain before Him. This is not sentimentalism, but the truth.

Our times are not so different from those of the flood. There are problems and calamities, poor, hungry, persecuted, and tortured people. People who die in war because others throw bombs as if they were candy.

I don’t think our times are better than those of the flood; I don’t think so. Calamities are more or less the same; the victims are more or less the same. Let’s think about the example of the weakest: children. The many hungry children and children without education cannot grow in peace. Many are without parents because they have been massacred in war… child soldiers… Let us just think about those children.

We need to ask for the grace to have a heart like the heart of God – one made in the likeness of God that feels pain when witnessing others suffer.

There is the great calamity of the flood; there is the great calamity of
today’s wars, where the price of the party is paid by the weak, the poor, children, and those who have no resources to carry on. Let us consider that the Lord is pained in His heart, and let us draw near to the Lord and speak to Him, saying: ‘Lord, observe these things; I understand you.’ Let us console the Lord: ‘I understand you, and I am with you. I accompany you in prayer and intercede for all of these calamities which are the fruit of the devil who wants to destroy the work of God.
  
 

 Chapter 13

2, 5-18

 

Pope Francis      25.06.13 Holy Mass Santa Marta       Genesis 13: 2, 5-18

The way to
peace in
the Middle East is indicated in the “wisdom” of Abraham, the father of the faith shared by Jews, Christians and Muslims alike.

Gen 13:2, 5-18 When I read this I think of the Middle East and insistently implore the Lord to give wisdom to us all”, so “let us not quarrel — you here and I there — over peace. Abraham also reminds us that no one is Christian by accident for God calls us by name and with a promise.
 
There is a promise at the origin of the history of Abraham who is willing to leave his land “to go he knew not where, but wherever the Lord told him”. Looking back at his vicissitudes, the journey to Egypt and the conflict and then peace with Lot on the issue of land. “Lift up your eyes, and look from the place where you are”, everywhere, it is all yours, “it will all be yours and belong to your descendants for ever”. 

Abraham left his land with a promise. His entire journey was oriented by this promise, and his itinerary is also a model of our own journey. God called Abraham, a person, and from this person he made a people. At the beginning of the Book of Genesis, in the Creation, we can find that God created the stars, he created the plants, he created the animals. All in the plural. But he created man: in the singular. Because he created us in his image and likeness.
 
We Christians are called in the singular. None of us is Christian purely by chance. No one. There is a call to you, to you, to you. It is a call with a name, with a promise: Go ahead, I am with you, I am walking beside you. This is also known to Jesus who in the most difficult moments turns to the Father. Then likewise when Jesus parts from us on the day of the Ascension, he says that beautiful word to us: ‘I will be with you always to the close of the age’, beside you, next to you... for ever'.

Abraham, in this passage of Scripture, is anointed father for the first time, father of the people, let us think too of our anointing in Baptism and think of our Christian life. And to those who say “Father, but I am a sinner!” We are all sinners. The important thing is to move ahead with the Lord. The Lord is with us, the Lord has chosen us and never abandons us. This Christian certainty will do us good.

  
 

 Chapter 17

1,  9-10, 15-22

 

Pope Francis         28.06.13 Holy Mass Santa Marta           Genesis 17: 1, 9-10, 15-22           Matthew 8: 1-4

When the Lord intervenes he does not always do so in the same way. There is no ‘set protocol’ for God’s action in our life... it does not exist. He intervenes in one way, later in another but he always intervenes.

The Lord always chooses his way to enter into our lives. Often he does so slowly, so slowly that we are in danger of losing our
patience a little. But Lord, when? And we pray.... Or when we think of what the Lord has promised us, that it such a huge thing, we do not believe it, we are somewhat skeptical, like Abraham. A bit of skepticism: What? Me? I am almost a hundred years old, how will I and my wife at 90 have a son?

Sarah is equally skeptical. Do we become impatient or skeptical? How often, when the Lord does not intervene... does not do what we want him to do.

But he does not, he cannot for skeptics. The Lord takes his time. But even he, in this relationship with us, has a lot of patience. He waits for us! And he waits for us until the end of life! Think of the good thief, right at the end, at the very end, he acknowledged God. The Lord walks with us, but often does not reveal himself, as in the case of the disciples of Emmaus. The Lord is involved in our lives — that's for sure! — But often we do not see. This demands our patience. But the Lord who walks with us, he also has a lot of patience with us.

Sometimes in life things become so dark, there is so much darkness, that we want — if we are in trouble — to come down from the cross. This is the precise moment: the night is at its darkest, when dawn is about to break. And when we come down from the Cross, we always do so just five minutes before our liberation comes, at the very moment when our impatience is greatest.

Jesus on the Cross, heard them challenging him: ‘Come down, come down! Come’. Patience until the end, because he has patience with us. He always enters, he is involved with us, but he does so in his own way and when he thinks it’s best. He tells us exactly what he told Abraham: Walk in my presence and be blameless, be above reproach, this is exactly the right word. Walk in my presence and try to be above reproach. This is the journey with the Lord and he intervenes, but we have to wait, wait for the moment, walking always in his presence and trying to be beyond reproach. We ask this grace from the Lord, to walk always in his presence, trying to be blameless.

  

 Chapter 18

16-33

 

This is a true example of familiarity and respect for God. Abraham was more than 100 years old. He had been conversing with the Lord for a good 25 years and was well acquainted with him and so could ask the Lord “what to do with that sinful city”. Abraham feels “strong enough to speak to the Lord face to face and seeks to defend the city. He is insistent”.

The first thing we notice in the Bible, is the affirmation that “
prayer must be courageous”. When we speak of courage “we always think of apostolic courage” that spurs us “to go and preach the Gospel”. But there is also courage in standing before the Lord... in going bravely to the Lord to ask him things”. Abraham insists and “from 50, he manages to get the price down to 10”, although he knows it is impossible to save sinful cities from punishment.

How often we must have found ourselves praying for someone. But if a person wants the Lord to grant a grace he must go courageously and do what Abraham did with insistence, Jesus himself tells us we must pray like this. Abraham had been with the Lord for 25 years, he had acquired familiarity with him so he dared to embark on this form of prayer. Insistence, courage. It is tiring, true, but this is prayer. This is what receiving a grace from God is.

He does not say ‘poor things, they will be burned.... but ‘forgive them’. Do you want to do this? You who are so good, do you want to do the same to the wicked as to the righteous? Of course not! He takes the arguments of God’s own heart. “Convince the Lord with the virtues of the Lord and this is beautiful”.

The suggestion is to go to the Lord’s heart. Jesus teaches us: the Father knows things. Do not worry, the Father sends rain on the righteous and on sinners, he causes the sun to rise on the righteous and on sinners.

I would like us all to take up the Bible, starting today, and to recite slowly Psalm 103[102]: ‘Bless the Lord, O my soul’.... Pray it all and in this way we will learn what to say to the Lord when we ask for a grace.