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Pope Benedict on Prayer 5: “Moses speaks to God as a friend”

For Complete Updated Text in English click here

VATICAN CITY, 1 JUN 2011 (VIS) – Benedict XVI dedicated today’s general Wednesday audience catechesis to the figure of Moses who “carried out his function as mediator between God and Israel, making himself the bearer of the divine words and commands for his people, bringing them to the freedom of the Promised Land … and, above all, praying”.

The Pope emphasized that Moses especially acts as intercessor when the people ask Aaron to build the golden calf while they are waiting for the prophet who has ascended Mount Sinai to receive the Tables of the Law. “Tired of following a path with a God who is invisible now that Moses the mediator has also gone, the people demand a tangible, palpable presence of the Lord and find an accessible god, within the reach of human beings, in Aaron’s molten metal calf. This is a constant temptation on the path of faith: avoiding the divine mystery by building a comprehensible god that corresponds to our own preconceptions and plans”.

In the face of the Israelites’ infidelity, God asks Moses to let him destroy that rebel people but Moses understands that those words are directed at him so that the prophet “might intervene and ask him not to do it. … If God were to let his people perish, it could be interpreted as a sign of divine incapacity to fulfill the plan of salvation and God could not allow that: He is the good Lord who salves, the guarantor of life, the God of mercy and forgiveness, of liberation from sin that kills. … Moses had a concrete experience of the God of salvation. He was sent as the mediator of divine liberation and now, with his prayer, he becomes the interpreter of a dual concern, worried for the fate of his people but also worried for the honor due the Lord by the truth of his name. … The love for his brothers and sisters and the love of God are united in his prayer of intercession and are inseparable. Moses, the intercessor, is the man between two loves that, in prayer, are superimpose in one single desire for good”.

“The intercessor does not make excuses for the sin of his people and does not list the presumed merits of either himself or his people. He appeals to God’s generosity: a free God, completely love, who never ceases to seek those who have drawn away from him. … Moses asks God to show himself even stronger than sin and death and, with his prayer, brings about this divine revelation”.

“In Moses who is at the top of the mountain – face to face with God, the intercessor of his people – the Fathers of the Church have seen a prefiguration of Christ who, atop the Cross, is truly before God, not just as friend but as Son. … His intercession”, the pontiff concluded, “is not just solidarity but identification with us. … He gives us a forgiveness that transforms and renews. I believe we must meditate on this reality: Christ before God praying for us, identifying with us. From the heights of the Cross he didn’t bring us new stone tablets of the law but himself as Covenant”.
AG/ VIS 20110601 (530)

Published by VIS – Holy See Press Office – Wednesday, June 01, 2011

UPDATED – complete text in English from Vatican.va

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BENEDICT XVI

GENERAL AUDIENCE

St. Peter’s Square
Wednesday, 1 June 2011

[Video]

Dear Brothers and Sisters,

As we read the Old Testament we note one figure who stands out from among the others: Moses, precisely, as a man of prayer. Moses, the great prophet and leader at the time of the Exodus, carried out his role as mediator between God and Israel by making himself a messenger to the people of God’s words and divine commands, by leading it towards the freedom of the Promised Land and by teaching the Israelites to live obeying God and trusting in him during their long sojourn in the desert. However, I would say also, and above all, by praying.

Moses prayed for the Pharaoh when God, with the plagues, was endeavouring to convert the Egyptians’ hearts (cf. Ex 8-10); Moses asked the Lord to heal his sister Miriam, afflicted with leprosy (cf. Num 12:9-13); he interceded for the people which had rebelled fearful of what those who had spied out the land would report (cf. Num 14:1-19); he prayed when fire was about to burn down the camp (cf. Num 11:1-2), and when poisonous serpents decimated the people (cf. Num 21:4-9); he addressed the Lord and reacted by protesting when the burden of his mission became too heavy (cf. Num 11:10-15); he saw God and spoke “to him face to face, as a man speaks to his friend” (cf. Ex 24:9-17; 7-23; 34:1-10, 28-35).

And on Sinai, even while the people were asking Aaron to make a golden calf, Moses prayed, explaining with symbols his own role as intercessor. The episode is recounted in chapter 32 of the Book of Exodus and there is a parallel account in chapter 9 of Deuteronomy.

It is this episode on which I would like to reflect in today’s Catechesis and, in particular, on Moses’ prayer which we find in the Exodus narrative. The people of Israel were at the foot of Sinai whereas Moses, on the mountain, was waiting for the gift of the Tables of the Law, fasting for 40 days and 40 nights (cf. Ex 24:18; Dt 9:9). The number 40 has a symbolic value and suggests the totality of the experience, whereas fasting indicates that life comes from God, that it is he who sustains it.

Indeed, the act of eating entails the assumption of the nourishment that keeps us going; hence fasting, giving up all food, in this case acquires a religious significance: it is a way of showing that man does not live by bread alone but by every word that comes from the mouth of the Lord (cf. Deut 8:3). By fasting Moses showed that he was awaiting the gift of the divine Law as a source of life: this Law reveals God’s will and nourishes the human heart, bringing men and women to enter into a covenant with the Most High, who is the source of life, who is life itself.

Yet, while the Lord, on the mountain, was giving the Law to Moses, at the bottom of the mountain the people were violating it. Unable to endure waiting and the absence of their mediator, the Israelites turned to Aaron: “make us gods, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him” (Ex 32:11). Weary of the journey with an invisible God, now that Moses, their mediator, had disappeared, the people clamoured for an actual, tangible presence of the Lord, and in the calf of molten metal made by Aaron found a god made accessible, manageable and within human reach.

This is a constant temptation on the journey of faith: to avoid the divine mystery by constructing a comprehensible god who corresponds with one’s own plans, one’s own projects.

What happened on Sinai shows the sheer folly and deceptive vanity of this claim because, as Psalm 106[105] ironically affirms: “they exchanged the glory of God for the image of an ox that eats grass” (v. 20). So it was that the Lord reacted and ordered Moses to come down from the mountain, revealing to him what the people were doing and ending with these words: “now therefore let me alone, that my wrath may burn hot against them and I may consume them; but of you I will make a great nation” (Ex 32:10).

As he had to Abraham with regard to Sodom and Gomorrah, now too God revealed to Moses what his intentions were, almost as though he did not want to act without Moses’ consent (Am 3:7).

He said: “let… my wrath … burn hot”. In fact these words “let… my wrath burn hot” were spoken so that Moses might intervene and ask God not to do it, thereby revealing that what God always wants is salvation.

Just as for the two cities in Abraham’s day, the punishment and destruction — in which God’s anger is expressed as the rejection of evil — demonstrate the gravity of the sin committed; at the same time, the request of the intercessor is intended to show the Lord’s desire for forgiveness. This is God’s salvation which involves mercy, but at the same time also the denunciation of the truth of the sin, of the evil that exists, so that the sinner, having recognized and rejected his sin, may let God forgive and transform him. In this way prayers of intercession make active in the corrupt reality of sinful man divine mercy which finds a voice in the entreaty of the person praying and is made present through him wherever there is a need for salvation.

Moses’ supplication was wholly based on the Lord’s fidelity and grace. He referred first to the history of redemption which God began by bringing Israel out of Egypt and then recalled the ancient promise made to the Fathers. The Lord brought about salvation by freeing his people from slavery in Egypt; so “why”, Moses asked, “should the Egyptians say, ‘With evil intent did he bring them forth, to slay them in the mountains, and to consume them from the face of the earth?’” (Ex 32:12).

Once the work of salvation has been begun it must be brought to completion; were God to let his people perish, this might be interpreted as a sign of God’s inability to bring the project of salvation to completion. God cannot allow this: he is the good Lord who saves, the guarantor of life, he is the God of mercy and forgiveness, of deliverance from sin that kills.

Hence Moses appealed to God, to the interior life of God against the exterior judgement. But, Moses then argued with the Lord, were his Chosen People to perish, even though guilty, God might appear incapable of overcoming sin. And this he could not accept.

Moses had a concrete experience of the God of salvation; he was sent as a mediator of divine liberation and then, with his prayers; he made himself the interpreter of a twofold anxiety; he was worried about his people’s future and at the same time he was also worried about the honour due to the Lord, about the truth of his name. In fact the intercessor wanted the People of Israel to be saved because this people was the flock which had been entrusted to him, but also because it was in this salvation that the true reality of God was manifest.

The prayer of intercession is permeated by love of the brethren and love of God, they are inseparable. Moses, the intercessor, is the man torn between two loves that overlap in prayer in a single desire for good.

Moses then appealed to God’s faithfulness, reminding him of his promises: “Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said… ‘I will multiply your descendants as the stars of heaven, and all this land [of which I have spoken] I will give to your descendants, and they shall inherit it for ever” (Ex 32:13). Moses recalls the founding story of the origins, of the Fathers of the people and of their being totally freely chosen, a choice in which God alone took the initiative. Not for their own merits did they receive the promise, but because of God’s free choice and his love (cf. Deut 10:15).

And Moses then asked the Lord to continue in fidelity his record of choosing and salvation, by forgiving his people. The intercessor did not ask for his people to be excused of their sin, he did not list any presumed merits, either the people’s or his own, but appealed to God’s bounty: a free God, total love, who does not cease to seek out those who have fallen away, who is always faithful to himself, who offers the sinner a chance to return to him and, through forgiveness, to become righteous and capable of fidelity. Moses asked God to show himself more powerful than sin and death, and with his prayer elicited this divine revelation of himself.

As a mediator of life, the intercessor showed solidarity with the people: anxious solely for the salvation that God himself desires, he gave up the prospect of it becoming a new people pleasing to the Lord. The sentence that God had addressed to him, “of you I will make a great nation”, was not even taken into consideration by the “friend” of God, who, instead, was ready to take upon himself not only the guilt of his people, but also all its consequences.

When, after the destruction of the golden calf, he returned to the mountain to ask salvation for Israel once again, he was to say to the Lord: “But now, if you will, forgive their sin — and if not, blot me, I pray you, out of your book which you have written” (Ex 32:32).

With prayer, wanting what God wanted, the intercessor entered more and more deeply into knowledge of the Lord and of his mercy, and became capable of a love that extended even to the total gift of himself. In Moses, on the summit of the mountain face to face with God, who made himself an intercessor for his people and offered himself — “blot me out” — the Fathers of the Church saw a prefiguration of Christ who from the very top of the Cross was truly before God, not only as a friend but as Son. And not only did he offer himself — “blot me out” — but with his pierced heart he had himself blotted out, he himself became sin, as St Paul himself says, he tookupon himself our sins to ensure our salvation. His intercession was not only solidarity but identification with us: he bears all of us in his Body. And thus his whole life as a man and as Son is a cry to God’s heart, it is forgiveness, but forgiveness that transforms and renews.

I think we should meditate upon this reality. Christ stands before God and is praying for me. His prayer on the Cross is contemporary with all human beings, contemporary with me. He prays for me, he suffered and suffers for me, he identified himself with me, taking our body and the human soul. And he asks us to enter this identity of his, making ourselves one body, one spirit with him because from the summit of the Cross he brought not new laws, tablets of stone, but himself, his Body and his Blood, as the New Covenant. Thus he brings us kinship with him, he makes us one body with him, identifies us with him. He invites us to enter into this identification, to be united with him in our wish to be one body, one spirit with him. Let us pray the Lord that this identification may transform and renew us, because forgiveness is renewal and transformation.

I would like to end this Catechesis with the Apostle Paul’s words to the Christians of Rome: “Who shall bring any charge against God’s elect? It is God who justifies; who is to condemn? It is Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us. Who shall separate us from the love of Christ?… neither death, nor life, nor angels, nor principalities… nor anything else in all creation, will be able to separate us from the love of God, [which is] in Christ Jesus our Lord” (Rom 8:33-35, 38, 39).

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The Solemnity of the Ascension of the Lord

O Lord,
Your Ascension into heaven
marks the culmination of the Paschal Mystery,
and it contains an important teaching for us.
May we live life as an earthly reality
and develop our human potential to the fullest.
May we make use of the results of science
to achieve a better life on this planet.
But in our best moments
we know that there must be more
than all of this,
a transcending Reality.
As Christians, we know that this Reality
is Your loving Father
Who awaits us with You and the Holy Spirit.
Where You have gone,
we ultimately will come – if we are faithful.
New Saint Joseph People’s Prayer Book

CA-4 Christian Apologetics with Dr. R. R. Reno episode 4 – St. Thomas Aquinas

Episode 4-Whether this doctrine is the same as wisdom?

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Question 1 Article 6 Whether this doctrine is the same as wisdom??

Objection 1: It seems that this doctrine is not the same as wisdom. For no doctrine which borrows its principles is worthy of the name of wisdom; seeing that the wise man directs, and is not directed (Metaph. i). But this doctrine borrows its principles. Therefore this science is not wisdom.

Objection 2: Further, it is a part of wisdom to prove the principles of other sciences. Hence it is called the chief of sciences, as is clear in Ethic. vi. But this doctrine does not prove the principles of other sciences. Therefore it is not the same as wisdom.

Objection 3: Further, this doctrine is acquired by study, whereas wisdom is acquired by God’s inspiration; so that it is numbered among the gifts of the Holy Spirit (Is. 11:2). Therefore this doctrine is not the same as wisdom.

On the contrary, It is written (Dt. 4:6): “This is your wisdom and understanding in the sight of nations.”

I answer that, This doctrine is wisdom above all human wisdom; not merely in any one order, but absolutely. For since it is the part of a wise man to arrange and to judge, and since lesser matters should be judged in the light of some higher principle, he is said to be wise in any one order who considers the highest principle in that order: thus in the order of building, he who plans the form of the house is called wise and architect, in opposition to the inferior laborers who trim the wood and make ready the stones: “As a wise architect, I have laid the foundation” (1 Cor. 3:10). Again, in the order of all human life, the prudent man is called wise, inasmuch as he directs his acts to a fitting end: “Wisdom is prudence to a man” (Prov. 10: 23). Therefore he who considers absolutely the highest cause of the whole universe, namely God, is most of all called wise. Hence wisdom is said to be the knowledge of divine things, as Augustine says (De Trin. xii, 14). But sacred doctrine essentially treats of God viewed as the highest cause—not only so far as He can be known through creatures just as philosophers knew Him—“That which is known of God is manifest in them” (Rm. 1:19)—but also as far as He is known to Himself alone and revealed to others. Hence sacred doctrine is especially called wisdom.

Reply to Objection 1: Sacred doctrine derives its principles not from any human knowledge, but from the divine knowledge, through which, as through the highest wisdom, all our knowledge is set in order.

Reply to Objection 2: The principles of other sciences either are evident and cannot be proved, or are proved by natural reason through some other science. But the knowledge proper to this science comes through revelation and not through natural reason. Therefore it has no concern to prove the principles of other sciences, but only to judge of them. Whatsoever is found in other sciences contrary to any truth of this science must be condemned as false: “Destroying counsels and every height that exalteth itself against the knowledge of God” (2 Cor. 10:4,5).

Reply to Objection 3: Since judgment appertains to wisdom, the twofold manner of judging produces a twofold wisdom. A man may judge in one way by inclination, as whoever has the habit of a virtue judges rightly of what concerns that virtue by his very inclination towards it. Hence it is the virtuous man, as we read, who is the measure and rule of human acts. In another way, by knowledge, just as a man learned in moral science might be able to judge rightly about virtuous acts, though he had not the virtue. The first manner of judging divine things belongs to that wisdom which is set down among the gifts of the Holy Ghost: “The spiritual man judgeth all things” (1 Cor. 2:15). And Dionysius says (Div. Nom. ii): “Hierotheus is taught not by mere learning, but by experience of divine things.” The second manner of judging belongs to this doctrine which is acquired by study, though its principles are obtained by revelation.

For an online version of St. Thomas Aquinas’ “Summa” click here

“Christian Apologetics with Dr. R. R. Reno” explores numerous facets of faith and reason in the life of the Church and the world. Grounded on the work of giants, such as St. Thomas Aquinas, St. Bonaventure, Blessed John Newman, soon-to-be Blessed John Paul II, G. K. Chesterton, Blaise Pascal and Stephen Barr, Dr. Reno helps us to open our minds to make the journey to our hearts.

R. R. Reno is the editor at First Things: A Journal of Religion, Culture, and Public Life, and Professor of Theology, currently on leave from Creighton University. His theological work has been published in many academic journals. Essays and opinion pieces on religion, public life, contemporary culture, and current events have appeared in Commentary, and the Washington Post. In Fighting the Noonday Devil Reno suggests that putting ourselves at the disposal of what is real is what trains us for true piety. His other recent books include Genesis: Brazos Theological Commentary on the Bible and Sanctified Vision: An Introduction to Early Christian Interpretation of the Bible.

Pray for the Holy Father’s Intentions for June – Discerning Hearts

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JUNE 2011

General Intention: That priests, united to the Heart of Christ, may always be true witnesses of the caring and merciful love of God.

Missionary Intention: That the Holy Spirit may bring forth from our communities numerous missionary vocations, willing to fully consecrate themselves to spreading the Kingdom of God.

RC#5 – The Resilient Church with Mike Aquilina

Episode 5– Light in the Dark Ages

The Resilient Church with Mike Aquilina, offers a fascinating look at the trials and triumphs of the Catholic Church over the past two thousand years. Fast-paced sketches of critical periods in church history give readers perspective on the challenges faced by the church today. Mike Aquilina does not shrink from the realities of the past, including badly behaved leaders and those who betrayed the Lord. Yet he also leaves us all with well-founded hope for the future: God remains faithful in every circumstance and fulfills his promise to remain with his church always. Hosted by Kris McGregor

Podcast: Play in new window | Download (Duration: 28:02 — 64.2MB) | Embed

Pick up a copy of Mke’s book. You’ll find so much more and invaluable references and resoources, as well

Also visit Mike’s “Discerning Hearts” page for more audio downloads and information!

Pope Benedict on Prayer 4: Prayer is a struggle that requires strength and tenacity

For Complete Updated Text in English click here

VATICAN CITY, 25 MAY 2011 (VIS) – Continuing with his catecheses on prayer, Benedict XVI spoke in today’s general audience about the Patriarch Jacob and his fight with the unknown man at the ford of the Jabbok. The audience was held in St. Peter’s Square with 15,000 people in attendance.

The Bible, explained the Pope, describes Jacob as an astute man who obtains things through deception. At a certain point, he sets out to return to his homeland and face his brother, whose firstborn birthrights he had taken. Jacob waits overnight in order to cross the ford safely but something unforeseen occurs: he is suddenly attacked by an unknown man with whom he struggles the entire night. The story details their struggle, which has no clear winner, leaving the rival a mystery. “Only at the end, when the struggle is finished and that ‘someone’ has disappeared, only then will Jacob name him and be able to say that he had struggled with God”.

Once the fight is over Jacob says to his opponent that he will only let him go if he blesses him. Jacob “who had defrauded his brother out of the first-born’s blessing through deceit, now demands [a blessing] from the unknown man, in whom he perhaps begins to see divine traits, but still without being able to truly recognize him. His rival, who seems restrained and therefore defeated by Jacob, instead of bowing to the Patriarch’s request, asks his name. … In the Biblical mentality, knowing someone’s name entails a type of power because it contains the person’s deepest reality, revealing their secret and their destiny. … This is why, when Jacob reveals his name, he is putting himself in his opponent’s hands. It is a form of surrender, a complete giving over of himself to the other”.

Paradoxically, however, “in this gesture of surrender, Jacob also becomes the victor because he receives a new name, together with the recognition of his victory on the part of his adversary”. The name “Jacob”, Benedict XVI continued, “recalls the verb ‘to deceive’ or ‘to supplant’. After the struggle, in a gesture of deliverance and surrender, the Patriarch reveals his reality as a deceiver, a usurper, to his opponent. The other, who is God, however, transforms this negative reality into a positive one. Jacob the deceiver becomes Israel. He is given a new name as a sign of his new identity … the mostly likely meaning of which is ‘God is strong, God wins’. When, in turn, Jacob asks his rival’s name, he refuses to say it but reveals himself in an unmistakable gesture, giving his blessing. … This is not a blessing obtained through deceit but one given freely by God, which Jacob can now receive because, without cunning or deception, he gives himself over unarmed, accepts surrender and admits the truth about himself”.

In the episode of the fight at the ford of Jabbok, the Pope observed, “the people of Israel speak of their origin and outline the features of a unique relationship between God and humanity. This is why, as also affirmed in the Catechism of the Catholic Church, ‘from this account, the spiritual tradition of the Church has retained the symbol of prayer as a battle of faith and as the triumph of perseverance'”.

“Our entire lives”, concluded the Holy Father, “are like this long night of struggle and prayer, passed in the desire of and request for God’s blessing, which cannot be ripped away or won over through our strength, but must be received with humility from Him as a gratuitous gift that allows us, finally, to recognize the face of the Lord. And when this happens, our entire reality changes: we receive a new name and God’s blessing”.
AG/ VIS 20110525 (620)

updated…the complete text in English from Vatican.va:
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BENEDICT XVI

GENERAL AUDIENCE

St. Peter’s Square
Wednesday, 25 May 2011

[Video]

Dear Brothers and Sisters,

Today I would like to reflect with you on a text from the Book of Genesis which recounts a rather curious incident in the narrative of the Patriarch Jacob. It is a passage that is not easy to interpret, but it is important for our life of faith and prayer; we are talking about the story of his struggle with God at the ford of the Jabbok, a portion of which we just heard.

As you will recall, Jacob had deprived his twin brother Esau of his birthright in exchange for a dish of lentils and then, by trickery, managed to receive the blessing from his father Isaac, now very elderly, taking advantage of the latter’s blindness. Having fled from Esau’s wrath, he took refuge with one of his relatives, Laban; he married, acquired some wealth, and was returning to his homeland, ready to face his brother having first put into place some prudent provisions. However, when everything was ready for this meeting, after having had those who were with him cross the ford of the stream that marked the boundary of Esau’s territory, Jacob, who had remained behind alone, was suddenly set upon by an unknown man with whom he wrestled the whole night. This hand-to-hand combat, which we find described in chapter 32 of the Book of Genesis, became for him a singular experience of God.

Night is the favourable time for acting secretly, the best time, therefore, for Jacob to enter his brother’s territory unseen, perhaps thinking to take Esau by surprise. It is he, however, who is surprised by an unforeseen attack, one for which he was unprepared. Having used his cleverness to try to escape a dangerous situation, he thought he had managed to have everything under control; instead he now finds himself forced to enter a mysterious struggle that catches him alone and gives him no opportunity to organize a proper defence. Unarmed, in the night, the Patriarch Jacob wrestles with someone. The text does not specify the identity of the aggressor; it uses a Hebrew word that indicates “a man” in a generic sense, “one, someone”; it is, therefore, a vague, indeterminate definition that purposely keeps the assailant shrouded in mystery. It is dark, Jacob does not manage to see his opponent clearly, and even for the reader, for us, he remains anonymous; someone is opposing the Patriarch, and this is the only certain data supplied by the narrator. Only at the end, when the wrestling is over and that “someone” will have disappeared, only then will Jacob name him and be able to say that he had wrestled with God.

The episode, therefore, takes place in darkness and it is difficult to ascertain not only the identity of Jacob’s assailant, but also how the struggle is going. On reading the passage, it is rather difficult to determine which of the two contenders is gaining the upper hand; the verbs used often lack a specific subject, and the actions take place almost in a contradictory manner, so that when it looks as though one of the two is winning, the next action immediately denies that and shows the other to be the victor. At the beginning, in fact, Jacob seems to be the stronger and of his opponent, the text says, “he did not prevail over him” (v. 25); yet he strikes Jacob’s hip at its socket, dislocating it. Thus one thinks that Jacob would have to give in, but instead it is his opponent who asks him to release him; and the Patriarch refuses, setting one condition: “I will not let you go, unless you bless me” (v. 27). The one who tricked his brother and robbed him of the blessing of the firstborn now claims it from the stranger, thus perhaps beginning to perceive some kind of divine meaning, but without yet being able to recognize it for certain.

His rival, who seems to be held back and therefore defeated by Jacob, rather than giving in to the Patriarch’s request, asks him his name: “What is your name?”. And the Patriarch replies: “Jacob” (v. 28). Here the struggle takes an important turn. In fact, knowing someone’s name implies a kind of power over that person because in the biblical mentality the name contains the most profound reality of the individual, it reveals the person’s secret and destiny. Knowing one’s name therefore means knowing the truth about the other person and this allows one to dominate him. When, therefore, in answer to the unknown person’s request Jacob discloses his own name, he is placing himself in the hands of his opponent; it is a form of surrender, a total handing over of self to the other.

However, in this act of surrender paradoxically Jacob too emerges victorious because he receives a new name with the recognition of his victory by his adversary, who says to him: “You shall no longer be spoken of as Jacob, but as Israel, because you have contended with divine and human beings and have prevailed” (v. 29). “Jacob” was a name that recalled the Patriarch’s problematic beginnings; in Hebrew, in fact, it recalls the term “heel” and takes the reader back to the time of Jacob’s birth when, as he left his mother’s womb, he held onto the heel of his twin brother (cf. Gen 25:26), almost prefiguring the unfair advantage he would take over his brother in adulthood; however the name Jacob also recalls the verb “to deceive, to supplant”. Well, now, in the struggle in this act of surrender and submission, the Patriarch reveals his true identity as a deceiver, the one who supplants; however the other, who is God, transforms this negative reality into something positive: Jacob the deceiver becomes Israel, he is given a new name as a sign of a new identity. Here, too, the account maintains its deliberate duplicity because the more probable meaning of the name Israel is “God is strong, God is victorious”.

Therefore Jacob has prevailed, he won — his adversary himself says so — but his new identity, which he has received from the adversary himself, affirms and bears witness to God’s victory. And when Jacob in turn asks his opponent his name, the latter refuses to say it, but reveals himself in an unequivocal gesture, giving him the blessing. The blessing that the Patriarch had requested at the beginning of the struggle is now granted him. However, it is not a blessing obtained through deceit, but one given freely by God, which Jacob can receive because he is now alone, without protection, without cunning or tricks; he gives himself over unarmed, agrees to surrender and confesses the truth about himself. Therefore, at the end of the struggle, having received the blessing, the Patriarch can finally recognize the other, the God of blessings: Truly, he says, “I have seen God face to face, and yet my life is preserved” (v. 30), and now he can cross the ford, the bearer of a new name but “conquered” by God and marked forever, limping because of the injury he received (v. 31).

Biblical exegetes give many interpretations to this passage; the scholars in particular recognize in it literary connotations and components of various genres, as well as references to some popular accounts. But when these elements are taken up by the authors of the Sacred texts and incorporated into the biblical narrative, they change their meaning and the text opens up to broader dimensions. For the believer the episode of the struggle at the Jabbok thus becomes a paradigm in which the people of Israel speak of their own origins and outline the features of a particular relationship between God and humanity. Therefore, as is also affirmed in the Catechism of the Catholic Church, “from this account, the spiritual tradition of the Church has retained the symbol of prayer as a battle of faith and as the triumph of perseverance” (n. 2573). The Bible text speaks to us about a long night of seeking God, of the struggle to learn his name and see his face; it is the night of prayer that, with tenacity and perseverance, asks God for a blessing and a new name, a new reality that is the fruit of conversion and forgiveness.

For the believer Jacob’s night at the ford of the Jabbok thus becomes a reference point for understanding the relationship with God that finds in prayer its greatest expression. Prayer requires trust, nearness, almost a hand-to-hand contact that is symbolic not of a God who is an enemy, an adversary, but a Lord of blessing who always remains mysterious, who seems beyond reach. Therefore the author of the Sacred text uses the symbol of the struggle, which implies a strength of spirit, perseverance, tenacity in obtaining what is desired. And if the object of one’s desire is a relationship with God, his blessing and love, then the struggle cannot fail but ends in that self-giving to God, in recognition of one’s own weakness, which is overcome only by giving oneself over into God’s merciful hands.

Dear brothers and sisters, our entire lives are like this long night of struggle and prayer, spent in desiring and asking for God’s blessing, which cannot be grabbed or won through our own strength but must be received with humility from him as a gratuitous gift that ultimately allows us to recognize the Lord’s face. And when this happens, our entire reality changes; we receive a new name and God’s blessing. And, what is more: Jacob, who receives a new name, and becomes Israel, also gives a new name to the place where he wrestled with God, where he prayed; he renames it Penuel, which means: “The Face of God”. With this name he recognizes that this place is filled with the Lord’s presence, making that land sacred and thus leaving a memorial of that mysterious encounter with God. Whoever allows himself to be blessed by God, who abandons himself to God, who permits himself to be transformed by God, renders a blessing to the world. May the Lord help us to fight the good fight of the faith (cf. 1 Tim 6:12; 2 Tim 4:7) and to ask, in prayer, for his blessing, that he may renew us in the expectation of beholding his Face. Thank you.
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ST1 – Seeking Truth with Sharon Doran – An Introduction to John

Episode 1 – Seeking Truth with Sharon Doran, hosted by Bruce McGregor. Ep 1 – An Introduction to the life and work of St. John.

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Sharon Doran serves as the teaching director of “Seeking Truth.” An experienced Bible Study teacher, Sharon has a passion for scripture that will motivate and challenge you to immerse yourself in God’s Word and apply His message to your every day life.

Episode 1 – An Introduction to the life and work of St. John. Sharon and Bruce also discuss many aspects of Sacred Scripture and the importance of why serious study should be guided by the Church. And why everyone should know, value and treasure the gift of God’s Word.

“Seeking Truth” is an in depth Catholic Bible Study, commissioned by the Archdiocese of Omaha in response to John Paul II’s call to the New Evangelization as well as Pope Benedict XVI’s exhortation for all Catholics to study scripture. To learn more go to: www.seekingtruth.net

CA-3 Christian Apologetics with Dr. R. R. Reno episode 3 – St. Thomas Aquinas

Episode 3- Whether sacred doctrine (theology) is nobler than other sciences?

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Question 1 Article 5 Whether sacred doctrine is nobler than other sciences?

Objection 1: It seems that sacred doctrine is not nobler than other sciences; for the nobility of a science depends on the certitude it establishes. But other sciences, the principles of which cannot be doubted, seem to be more certain than sacred doctrine; for its principles—namely, articles of faith—can be doubted. Therefore other sciences seem to be nobler.

Objection 2: Further, it is the sign of a lower science to depend upon a higher; as music depends on arithmetic. But sacred doctrine does in a sense depend upon philosophical sciences; for Jerome observes, in his Epistle to Magnus, that “the ancient doctors so enriched their books with the ideas and phrases of the philosophers, that thou knowest not what more to admire in them, their profane erudition or their scriptural learning.” Therefore sacred doctrine is inferior to other sciences.

On the contrary, Other sciences are called the handmaidens of this one: “Wisdom sent her maids to invite to the tower” (Prov. 9:3).

I answer that, Since this science is partly speculative and partly practical, it transcends all others speculative and practical. Now one speculative science is said to be nobler than another, either by reason of its greater certitude, or by reason of the higher worth of its subject-matter. In both these respects this science surpasses other speculative sciences; in point of greater certitude, because other sciences derive their certitude from the natural light of human reason, which can err; whereas this derives its certitude from the light of divine knowledge, which cannot be misled: in point of the higher worth of its subject-matter because this science treats chiefly of those things which by their sublimity transcend human reason; while other sciences consider only those things which are within reason’s grasp. Of the practical sciences, that one is nobler which is ordained to a further purpose, as political science is nobler than military science; for the good of the army is directed to the good of the State. But the purpose of this science, in so far as it is practical, is eternal bliss; to which as to an ultimate end the purposes of every practical science are directed. Hence it is clear that from every standpoint, it is nobler than other sciences.

Reply to Objection 1: It may well happen that what is in itself the more certain may seem to us the less certain on account of the weakness of our intelligence, “which is dazzled by the clearest objects of nature; as the owl is dazzled by the light of the sun” (Metaph. ii, lect. i). Hence the fact that some happen to doubt about articles of faith is not due to the uncertain nature of the truths, but to the weakness of human intelligence; yet the slenderest knowledge that may be obtained of the highest things is more desirable than the most certain knowledge obtained of lesser things, as is said in de Animalibus xi.

Reply to Objection 2: This science can in a sense depend upon the philosophical sciences, not as though it stood in need of them, but only in order to make its teaching clearer. For it accepts its principles not from other sciences, but immediately from God, by revelation. Therefore it does not depend upon other sciences as upon the higher, but makes use of them as of the lesser, and as handmaidens: even so the master sciences make use of the sciences that supply their materials, as political of military science. That it thus uses them is not due to its own defect or insufficiency, but to the defect of our intelligence, which is more easily led by what is known through natural reason (from which proceed the other sciences) to that which is above reason, such as are the teachings of this science.

For an online version of St. Thomas Aquinas’ “Summa” click here

Pope Benedict on Prayer 3: The prayer of each man will find its answer

From Vatican.va (the extended version translated into English from the Italian)

GENERAL AUDIENCE
(the fuller catechesis translated into English from the Italian text)

Dear brothers and sisters,

In the two previous catechesis we thought that prayer is a universal phenomenon, which – although in different forms – is present in the cultures of all time.

Today instead I would like to start out on a biblical path on this topic which will guide us to deepening the dialogue of the Covenant between God and man, which enlivened the history of salvation to its culmination, to the definitive Word that is Jesus Christ.

This path will lead us to reflect on certain important texts and paradigmatic figures of the Old and New Testaments. It will be Abraham the great Patriarch, the father of all believers (cf. Rom 4:11-12, 16-17), to offer us a first example of prayer in the episode of intercession for the cities of Sodom and Gomorrah.

And I would also like to ask you to benefit from the journey we shall be making in the forthcoming catecheses to become more familiar with the Bible, which I hope you have in your homes and, during the week, to pause to read it and to meditate upon it in prayer, in order to know the marvellous history of the relationship between God and man, between God who communicates with us and man who responds, who prays.

The first text on which we shall reflect is in chapter 18 of the Book of Genesis. It is recounted that the evil of the inhabitants of Sodom and Gomorrah had reached the height of depravity so as to require an intervention of God, an act of justice, that would prevent the evil from destroying those cities.

It is here that Abraham comes in, with his prayer of intercession. God decides to reveal to him what is about to happen and acquaints him with the gravity of the evil and its terrible consequences, because Abraham is his chosen one, chosen to become a great people and to bring the divine blessing to the whole world. His is a mission of salvation which must counter the sin that has invaded human reality; the Lord wishes to bring humanity back to faith, obedience and justice through Abraham. And now this friend of God seeing the reality and neediness of the world, prays for those who are about to be punished and begs that they be saved.

Abraham immediately postulates the problem in all its gravity and says to the Lord: “Will you indeed destroy the righteous with the wicked? Suppose there are fifty righteous within the city; will you then destroy the place and not spare it for the fifty righteous who are in it? Far be it from you to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do right?” (Gen 18: 23-25).

Speaking these words with great courage, Abraham confronts God with the need to avoid a perfunctory form of justice: if the city is guilty it is right to condemn its crime and to inflict punishment, but — the great Patriarch affirms — it would be unjust to punish all the inhabitants indiscriminately. If there are innocent people in the city, they must not be treated as the guilty. God, who is a just judge, cannot act in this way, Abraham says rightly to God.

However, if we read the text more attentively we realize that Abraham’s request is even more pressing and more profound because he does not stop at asking for salvation for the innocent. Abraham asks forgiveness for the whole city and does so by appealing to God’s justice; indeed, he says to the Lord: “Will you then destroy the place and not spare it for the fifty righteous who are in it?” (v. 24b).

In this way he brings a new idea of justice into play: not the one that is limited to punishing the guilty, as men do, but a different, divine justice that seeks goodness and creates it through forgiveness that transforms the sinner, converts and saves him. With his prayer, therefore, Abraham does not invoke a merely compensatory form of justice but rather an intervention of salvation which, taking into account the innocent, also frees the wicked from guilt by forgiving them.

Abraham’s thought, which seems almost paradoxical, could be summed up like this: obviously it is not possible to treat the innocent as guilty, this would be unjust; it would be necessary instead to treat the guilty as innocent, putting into practice a “superior” form of justice, offering them a possibility of salvation because, if evildoers accept God’s pardon and confess their sin, letting themselves be saved, they will no longer continue to do wicked deeds, they too will become righteous and will no longer deserve punishment.

It is this request for justice that Abraham expresses in his intercession, a request based on the certainty that the Lord is merciful. Abraham does not ask God for something contrary to his essence, he knocks at the door of God’s heart knowing what he truly desires.

Sodom, of course, is a large city, 50 upright people seem few, but are not the justice and forgiveness of God perhaps proof of the power of goodness, even if it seems smaller and weaker than evil? The destruction of Sodom must halt the evil present in the city, but Abraham knows that God has other ways and means to stem the spread of evil. It is forgiveness that interrupts the spiral of sin and Abraham, in his dialogue with God, appeals for exactly this. And when the Lord agrees to forgive the city if 50 upright people may be found in it, his prayer of intercession begins to reach the abysses of divine mercy.

Abraham — as we remember — gradually decreases the number of innocent people necessary for salvation: if 50 would not be enough, 45 might suffice, and so on down to 10, continuing his entreaty, which became almost bold in its insistence: “suppose 40… 30… 20… are found there” (cf. vv. 29, 30, 31, 32). The smaller the number becomes, the greater God’s mercy is shown to be. He patiently listens to the prayer, he hears it and repeats at each supplication: “I will spare… I will not destroy… I will not do it” (cf. vv. 26,28, 29, 30, 31, 32).

Thus, through Abraham’s intercession, Sodom can be saved if there are even only 10 innocent people in it.

This is the power of prayer. For through intercession, the prayer to God for the salvation of others, the desire for salvation which God nourishes for sinful man is demonstrated and expressed. Evil, in fact, cannot be accepted, it must be identified and destroyed through punishment: The destruction of Sodom had exactly this function.

Yet the Lord does not want the wicked to die, but rather that they convert and live (cf. Ez 18:23; 33:11); his desire is always to forgive, to save, to give life, to transform evil into good. Well, it is this divine desire itself which becomes in prayer the desire of the human being and is expressed through the words of intercession.

With his entreaty, Abraham is lending his voice and also his heart, to the divine will. God’s desire is for mercy and love as well as his wish to save; and this desire of God found in Abraham and in his prayer the possibility of being revealed concretely in human history, in order to be present wherever there is a need for grace. By voicing this prayer, Abraham was giving a voice to what God wanted, which was not to destroy Sodom but to save it, to give life to the converted sinner.

This is what the Lord desires and his dialogue with Abraham is a prolonged and unequivocal demonstration of his merciful love. The need to find enough righteous people in the city decreases and in the end 10 were to be enough to save the entire population.

The reason why Abraham stops at 10 is not given in the text. Perhaps it is a figure that indicates a minimum community nucleus (still today, 10 people are the necessary quorum for public Jewish prayer). However, this is a small number, a tiny particle of goodness with which to start in order to save the rest from a great evil.

However, not even 10 just people were to be found in Sodom and Gomorrah so the cities were destroyed; a destruction paradoxically deemed necessary by the prayer of Abraham’s intercession itself. Because that very prayer revealed the saving will of God: the Lord was prepared to forgive, he wanted to forgive but the cities were locked into a totalizing and paralyzing evil, without even a few innocents from whom to start in order to turn evil into good.

This the very path to salvation that Abraham too was asking for: being saved does not mean merely escaping punishment but being delivered from the evil that dwells within us. It is not punishment that must be eliminated but sin, the rejection of God and of love which already bears the punishment in itself.

The Prophet Jeremiah was to say to the rebellious people: “Your wickedness will chasten you, and your apostasy will reprove you. Know and see that it is evil and bitter for you to forsake the Lord your God” (Jer 2:19).

It is from this sorrow and bitterness that the Lord wishes to save man, liberating him from sin. Therefore, however, a transformation from within is necessary, some foothold of of goodness, a beginning from which to start out in order to change evil into good, hatred into love, revenge into forgiveness.

For this reason there must be righteous people in the city and Abraham continuously repeats: “suppose there are…”. “There”: it is within the sick reality that there must be that seed of goodness which can heal and restore life. It is a word that is also addressed to us: so that in our cities the seed of goodness may be found; that we may do our utmost to ensure that there are not only 10 upright people, to make our cities truly live and survive and to save ourselves from the inner bitterness which is the absence of God. And in the unhealthy situation of Sodom and Gomorrah that seed of goodness was not to be found.

Yet God’s mercy in the history of his people extends further. If in order to save Sodom 10 righteous people were necessary, the Prophet Jeremiah was to say, on behalf of the Almighty, that only one upright person was necessary to save Jerusalem: “Run to and fro through the streets of Jerusalem, look and take note! Search her squares to see if you can find a man, one who does justice and seeks truth; that I may pardon her” (5:1).

The number dwindled further, God’s goodness proved even greater. Nonetheless this did not yet suffice, the superabundant mercy of God did not find the response of goodness that he sought, and under the siege of the enemy Jerusalem fell.