Jas 1, 23 Anyone is a hearer of the word and not a doer…

(Jas 1, 23) Who is a hearer of the word and not a doer…
[23] For if anyone is a hearer of the word and not a doer, he is like a man who looks at his own face in a mirror.

(CCC 2577) From this intimacy with the faithful God, slow to anger and abounding in steadfast love (Cf. Ex 34:6), Moses drew strength and determination for his intercession. He does not pray for himself but for the people whom God made his own. Moses already intercedes for them during the battle with the Amalekites and prays to obtain healing for Miriam (Cf. Ex 17:8-12; Num 12:13-14). But it is chiefly after their apostasy that Moses "stands in the breach" before God in order to save the people (Ps 106:23; cf. Ex 32:1-34:9). The arguments of his prayer - for intercession is also a mysterious battle - will inspire the boldness of the great intercessors among the Jewish people and in the Church: God is love; he is therefore righteous and faithful; he cannot contradict himself; he must remember his marvellous deeds, since his glory is at stake, and he cannot forsake this people that bears his name. (CCC 2584) In their "one to one" encounters with God, the prophets draw light and strength for their mission. Their prayer is not flight from this unfaithful world, but rather attentiveness to the Word of God. At times their prayer is an argument or a complaint, but it is always an intercession that awaits and prepares for the intervention of the Savior God, the Lord of history (Cf. Am 7:2, 5; Isa 6:5, 8, 11; Jer 1:6; 15:15-18; 20:7-18). (CCC 2585) From the time of David to the coming of the Messiah texts appearing in these sacred books show a deepening in prayer for oneself and in prayer for others (Ezra 9:6-15; Neh 1:4-11; Jon 2:3-10; Tob 3:11-16; Jdt 9:2-14). Thus the psalms were gradually collected into the five books of the Psalter (or "Praises"), the masterwork of prayer in the Old Testament. (CCC 2586) The Psalms both nourished and expressed the prayer of the People of God gathered during the great feasts at Jerusalem and each Sabbath in the synagogues. Their prayer is inseparably personal and communal; it concerns both those who are praying and all men. The Psalms arose from the communities of the Holy Land and the Diaspora, but embrace all creation. Their prayer recalls the saving events of the past, yet extends into the future, even to the end of history; it commemorates the promises God has already kept, and awaits the Messiah who will fulfill them definitively. Prayed by Christ and fulfilled in him, the Psalms remain essential to the prayer of the Church (Cf. GILH, nn. 100-109).