Rm 2, 17-24 You are a trainer of the foolish

(Rm 2, 17-24) You are a trainer of the foolish

[17] Now if you call yourself a Jew and rely on the law and boast of God [18] and know his will and are able to discern what is important since you are instructed from the law, [19] and if you are confident that you are a guide for the blind and a light for those in darkness, [20] that you are a trainer of the foolish and teacher of the simple, because in the law you have the formulation of knowledge and truth – [21] then you who teach another, are you failing to teach yourself? You who preach against stealing, do you steal? [22] You who forbid adultery, do you commit adultery? You who detest idols, do you rob temples? [23] You who boast of the law, do you dishonor God by breaking the law? [24] For, as it is written, "Because of you the name of God is reviled among the Gentiles."

(CCC 2811) In spite of the holy Law that again and again their Holy God gives them - "You shall be holy, for I the LORD your God am holy" - and although the Lord shows patience for the sake of his name, the people turn away from the Holy One of Israel and profane his name among the nations (Ezek 20:9, 14, 22, 39; cf. Lev 19:2). For this reason the just ones of the old covenant, the poor survivors returned from exile, and the prophets burned with passion for the name. (CCC 2814) The sanctification of his name among the nations depends inseparably on our life and our prayer: We ask God to hallow his name, which by its own holiness saves and makes holy all creation .... It is this name that gives salvation to a lost world. But we ask that this name of God should be hallowed in us through our actions. For God's name is blessed when we live well, but is blasphemed when we live wickedly. As the Apostle says: "The name of God is blasphemed among the Gentiles because of you." We ask then that, just as the name of God is holy, so we may obtain his holiness in our souls (St. Peter Chrysologus, Sermo 71, 4: PL 52:402A; cf. Rom 2:24; Ezek 36:20-22). When we say "hallowed be thy name," we ask that it should be hallowed in us, who are in him; but also in others whom God's grace still awaits, that we may obey the precept that obliges us to pray for everyone, even our enemies. That is why we do not say expressly "hallowed be thy name 'in us,"' for we ask that it be so in all men (Tertullian, De orat. 3: PL 1:1157A).