Gen 28, 10-22 The LORD shall be my God

Genesis 28 (chosen pages)

(Gen 28, 10-22) The LORD shall be my God

[10] Jacob departed from Beer-sheba and proceeded toward Haran. [11] When he came upon a certain shrine, as the sun had already set, he stopped there for the night. Taking one of the stones at the shrine, he put it under his head and lay down to sleep at that spot. [12] Then he had a dream: a stairway rested on the ground, with its top reaching to the heavens; and God's messengers were going up and down on it. [13] And there was the LORD standing beside him and saying: "I, the LORD, am the God of your forefather Abraham and the God of Isaac; the land on which you are lying I will give to you and your descendants. [14] These shall be as plentiful as the dust of the earth, and through them you shall spread out east and west, north and south. In you and your descendants all the nations of the earth shall find blessing. [15] Know that I am with you; I will protect you wherever you go, and bring you back to this land. I will never leave you until I have done what I promised you." [16] When Jacob awoke from his sleep, he exclaimed, "Truly, the LORD is in this spot, although I did not know it!" [17] In solemn wonder he cried out: "How awesome is this shrine! This is nothing else but an abode of God, and that is the gateway to heaven!" [18] Early the next morning Jacob took the stone that he had put under his head, set it up as a memorial stone, and poured oil on top of it. [19] He called that site Bethel, whereas the former name of the town had been Luz. [20] Jacob then made this vow: "If God remains with me, to protect me on this journey I am making and to give me enough bread to eat and clothing to wear, [21] and I come back safe to my father's house, the LORD shall be my God. [22] This stone that I have set up as a memorial stone shall be God's abode. Of everything you give me, I will faithfully return a tenth part to you."

(CCC 2573) God renews his promise to Jacob, the ancestor of the twelve tribes of Israel (Cf. Gen 28:10-22). Before confronting his elder brother Esau, Jacob wrestles all night with a mysterious figure who refuses to reveal his name, but he blesses him before leaving him at dawn. 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 (Cf. Gen 32:24-30; Lk 18:1-8).

Gen 23, 4 I am a resident alien among you

Genesis 23 (chosen pages)

(Gen 23, 4) I am a resident alien among you

[4] "Although I am a resident alien among you, sell me from your holdings a piece of property for a burial ground, that I may bury my dead wife."

(CCC 145) The Letter to the Hebrews, in its great eulogy of the faith of Israel's ancestors, lays special emphasis on Abraham's faith: "By faith, Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go" (Heb 11:8; cf. Gen 12:1-4). By faith, he lived as a stranger and pilgrim in the promised land (Cf. Gen 23:4). By faith, Sarah was given to conceive the son of the promise. And by faith Abraham offered his only son in sacrifice (Cf. Heb 11:17). (CCC 146) Abraham thus fulfils the definition of faith in Hebrews 11:1: "Faith is the assurance of things hoped for, the conviction of things not seen" (Heb 11:1): "Abraham believed God, and it was reckoned to him as righteousness" (Rom 4:3; cf. Gen 15:6). Because he was "strong in his faith", Abraham became the "father of all who believe" (Rom 4:11, 18; 4:20; cf. Gen 15:5).

Gen 22, 15-18 ] I will bless you abundantly

(Gen 22, 15-18) ] I will bless you abundantly

[15] Again the LORD'S messenger called to Abraham from heaven [16] and said: "I swear by myself, declares the LORD, that because you acted as you did in not withholding from me your beloved son, [17] I will bless you abundantly and make your descendants as countless as the stars of the sky and the sands of the seashore; your descendants shall take possession of the gates of their enemies, [18] and in your descendants all the nations of the earth shall find blessing - all this because you obeyed my command.''

(CCC 705) Disfigured by sin and death, man remains "in the image of God," in the image of the Son, but is deprived "of the glory of God" (Rom 3:23) of his "likeness." The promise made to Abraham inaugurates the economy of salvation, at the culmination of which the Son himself will assume that "image" (Cf. Jn 1:14; Phil 2:7) and restore it in the Father's "likeness" by giving it again its Glory, the Spirit who is "the giver of life." (CCC 706) Against all human hope, God promises descendants to Abraham, as the fruit of faith and of the power of the Holy Spirit (Cf. Gen 18:1-15; Lk 1:26-38. 54-55; Jn 1:12-13; Rom 4:16-21). In Abraham's progeny all the nations of the earth will be blessed. This progeny will be Christ himself (Cf. Gen 12:3; Gal 3:16), in whom the outpouring of the Holy Spirit will "gather into one the children of God who are scattered abroad" (Cf. In 11:52). God commits himself by his own solemn oath to giving his beloved Son and "the promised Holy Spirit… [who is] the guarantee of our inheritance until we acquire possession of it" (Eph 1:13-14; cf. Gen 22:17-19; Lk 1:73; Jn 3:16; Rom 8:32; Gal 3:14).

Gen 22, 9-14 Do not lay your hand on the boy

(Gen 22, 9-14) Do not lay your hand on the boy

[9] When they came to the place of which God had told him, Abraham built an altar there and arranged the wood on it. Next he tied up his son Isaac, and put him on top of the wood on the altar. [10] Then he reached out and took the knife to slaughter his son. [11] But the LORD'S messenger called to him from heaven, "Abraham, Abraham!" "Yes, Lord," he answered. [12] "Do not lay your hand on the boy," said the messenger. "Do not do the least thing to him. I know now how devoted you are to God, since you did not withhold from me your own beloved son." [13] As Abraham looked about, he spied a ram caught by its horns in the thicket. So he went and took the ram and offered it up as a holocaust in place of his son. [14] Abraham named the site Yahweh-yireh; hence people now say, "On the mountain the LORD will see."

(CCC 350) Angels are spiritual creatures who glorify God without ceasing and who serve his saving plans for other creatures: "The angels work together for the benefit of us all" (St. Thomas Aquinas, STh I, 114, 3, ad 3). (CCC 351) The angels surround Christ their Lord. They serve him especially in the accomplishment of his saving mission to men. (CCC 352) The Church venerates the angels who help her on her earthly pilgrimage and protect every human being. (CCC 332) Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham's hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples (Cf. Job 38:7 (where angels are called "sons of God"); Gen 3:24; 19; 21:17; 22:11; Acts 7:53; Ex 23:20-23; Judg 13; 6:11-24; Isa 6:6; 1 Kings 19:5). Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself (Cf. Lk 1:11, 26).

Gen 22, 1-8 God put Abraham to the test

Genesis 22 (chosen pages)

(Gen 22, 1-8) God put Abraham to the test

[1] Some time after these events, God put Abraham to the test. He called to him, "Abraham!" "Ready!" he replied. [2] Then God said: "Take your son Isaac, your only one, whom you love, and go to the land of Moriah. There you shall offer him up as a holocaust on a height that I will point out to you." [3] Early the next morning Abraham saddled his donkey, took with him his son Isaac, and two of his servants as well, and with the wood that he had cut for the holocaust, set out for the place of which God had told him. [4] On the third day Abraham got sight of the place from afar. [5] Then he said to his servants: "Both of you stay here with the donkey, while the boy and I go on over yonder. We will worship and then come back to you." [6] Thereupon Abraham took the wood for the holocaust and laid it on his son Isaac's shoulders, while he himself carried the fire and the knife. [7] As the two walked on together, Isaac spoke to his father Abraham. "Father!" he said. "Yes, son," he replied. Isaac continued, "Here are the fire and the wood, but where is the sheep for the holocaust?" [8] "Son," Abraham answered, "God himself will provide the sheep for the holocaust." Then the two continued going forward.

(CCC 1819) Christian hope takes up and fulfills the hope of the chosen people which has its origin and model in the hope of Abraham, who was blessed abundantly by the promises of God fulfilled in Isaac, and who was purified by the test of the sacrifice (Cf. Gen 17:4-8; 22:1-18). "Hoping against hope, he believed, and thus became the father of many nations" (Rom 4:18). (CCC 2572) As a final stage in the purification of his faith, Abraham, "who had received the promises" (Heb 11:17) is asked to sacrifice the son God had given him. Abraham's faith does not weaken (“God himself will provide the lamb for a burnt offering."), for he "considered that God was able to raise men even from the dead" (Gen 22:8; Heb 11:19) and so the father of believers is conformed to the likeness of the Father who will not spare his own Son but wiLl deliver him up for us all (Rom 8:32). Prayer restores man to God's likeness and enables him to share in the power of God's love that saves the multitude (Cf. Rom 8:16-21).

Gen 21, 17-18 God heard the boy's cry

(Gen 21, 17-18) God heard the boy's cry

[17] God heard the boy's cry, and God's messenger called to Hagar from heaven: "What is the matter, Hagar? Don't be afraid; God has heard the boy's cry in this plight of his. [18] Arise, lift up the boy and hold him by the hand; for I will make of him a great nation."

(CCC 328) The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls "angels" is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition. (CCC 332) Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham's hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples (Cf. Job 38:7 (where angels are called "sons of God"); Gen 3:24; 19; 21:17; 22:11; Acts 7:53; Ex 23:20-23; Judg 13; 6:11-24; Isa 6:6; 1 Kings 19:5). Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself (Cf. Lk 1:11, 26). (CCC 333) From the Incarnation to the Ascension, the life of the Word incarnate is surrounded by the adoration and service of angels. When God "brings the firstborn into the world, he says: 'Let all God's angels worship him'" (Heb 1:6). Their song of praise at the birth of Christ has not ceased resounding in the Church's praise: "Glory to God in the highest!" (Lk 2:14). They protect Jesus in his infancy, serve him in the desert, strengthen him in his agony in the garden, when he could have been saved by them from the hands of his enemies as Israel had been (Cf. Mt 1:20; 2:13,19; 4:11; 26:53; Mk 1:13; Lk 22:43; 2 Macc 10:29-30; 11:8). Again, it is the angels who "evangelize" by proclaiming the Good News of Christ's Incarnation and Resurrection (Cf. Lk 2:8-14; Mk 16:5-7). They will be present at Christ's return, which they will announce, to serve at his judgement. (Cf. Acts 1:10-11; Mt 13:41; 24:31; Lk 12:8-9). (CCC 334) In the meantime, the whole life of the Church benefits from the mysterious and powerful help of angels (Cf. Acts 5:18-20; 8:26-29; 10:3-8; 12:6-11; 27:23-25).

Gen 21, 13 I will make a great nation of him also

(Gen 21, 13) I will make a great nation of him also

[13] As for the son of the slave woman, I will make a great nation of him also, since he too is your offspring."

(CCC 60) The people descended from Abraham would be the trustees of the promise made to the patriarchs, the chosen people, called to prepare for that day when God would gather all his children into the unity of the Church (Cf. Rom 11:28; Jn 11:52; 10:16). They would be the root on to which the Gentiles would be grafted, once they came to believe (Cf. Rom 11:17-18, 24). (CCC 56) After the unity of the human race was shattered by sin God at once sought to save humanity part by part. The covenant with Noah after the flood gives expression to the principle of the divine economy toward the "nations", in other words, towards men grouped "in their lands, each with (its) own language, by their families, in their nations" (Gen 10:5; cf. 9:9-10, 16; 10:20-31). (CCC 57) This state of division into many nations is at once cosmic, social and religious. It is intended to limit the pride of fallen humanity (Cf. Acts 17:26-27), united only in its perverse ambition to forge its own unity as at Babel (Cf. Wis 10:5; Gen 11:4-6). But, because of sin, both polytheism and the idolatry of the nation and of its rulers constantly threaten this provisional economy with the perversion of paganism (Cf. Rom 1:18-25). (CCC 58) The covenant with Noah remains in force during the times of the Gentiles, until the universal proclamation of the Gospel (Cf. Gen 9:16; Lk 21:24; DV 3). The Bible venerates several great figures among the Gentiles: Abel the just, the king-priest Melchisedek - a figure of Christ - and the upright "Noah, Daniel, and Job" (Cf. Gen 14:18; Heb 7:3; Ezek 14:14). Scripture thus expresses the heights of sanctity that can be reached by those who live according to the covenant of Noah, waiting for Christ to "gather into one the children of God who are scattered abroad" (Jn 11:52).

Gen 21, 1-2 The LORD did for her as he had promised

Genesis 21 (chosen pages)

(Gen 21, 1-2) The LORD did for her as he had promised

[1] The LORD took note of Sarah as he had said he would; he did for her as he had promised. [2] Sarah became pregnant and bore Abraham a son in his old age, at the set time that God had stated.

(CCC 489) Throughout the Old Covenant the mission of many holy women prepared for that of Mary. At the very beginning there was Eve; despite her disobedience, she receives the promise of a posterity that will be victorious over the evil one, as well as the promise that she will be the mother of all the living (Cf. Gen 3:15, 20). By virtue of this promise, Sarah conceives a son in spite of her old age (Cf. Gen 18:10-14; 21:1-2). Against all human expectation God chooses those who were considered powerless and weak to show forth his faithfulness to his promises: Hannah, the mother of Samuel; Deborah; Ruth; Judith and Esther; and many other women (Cf. 1 Cor 1:17; 1 Sam 1). Mary "stands out among the poor and humble of the Lord, who confidently hope for and receive salvation from him. After a long period of waiting the times are fulfilled in her, the exalted Daughter of Sion, and the new plan of salvation is established"(LG 55). (CCC 56) After the unity of the human race was shattered by sin God at once sought to save humanity part by part. The covenant with Noah after the flood gives expression to the principle of the divine economy toward the "nations", in other words, towards men grouped "in their lands, each with (its) own language, by their families, in their nations" (Gen 10:5; cf. 9:9-10, 16; 10:20-31). (CCC 57) This state of division into many nations is at once cosmic, social and religious. It is intended to limit the pride of fallen humanity (Cf. Acts 17:26-27), united only in its perverse ambition to forge its own unity as at Babel (Cf. Wis 10:5; Gen 11:4-6). But, because of sin, both polytheism and the idolatry of the nation and of its rulers constantly threaten this provisional economy with the perversion of paganism (Cf. Rom 1:18-25). (CCC 58) The covenant with Noah remains in force during the times of the Gentiles, until the universal proclamation of the Gospel (Cf. Gen 9:16; Lk 21:24; DV 3). The Bible venerates several great figures among the Gentiles: Abel the just, the king-priest Melchisedek - a figure of Christ - and the upright "Noah, Daniel, and Job" (Cf. Gen 14:18; Heb 7:3; Ezek 14:14). Scripture thus expresses the heights of sanctity that can be reached by those who live according to the covenant of Noah, waiting for Christ to "gather into one the children of God who are scattered abroad" (Jn 11:52).

Gen 19, 12-13 … 24-25 Sulphurous fire upon Sodom

(Gen 19, 12-13 … 24-25) Sulphurous fire upon Sodom

[12] Then the angels said to Lot: "Who else belongs to you here? Your sons (sons-in-law) and your daughters and all who belong to you in the city - take them away from it! [13] We are about to destroy this place, for the outcry reaching the LORD against those in the city is so great that he has sent us to destroy it." … [24] at the same time the LORD rained down sulphurous fire upon Sodom and Gomorrah (from the LORD out of heaven). [25] He overthrew those cities and the whole Plain, together with the inhabitants of the cities and the produce of the soil.

(CCC 1861) Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God's forgiveness, it causes exclusion from Christ's kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God. (CCC 1034) Jesus often speaks of "Gehenna" of "the unquenchable fire" reserved for those who to the end of their lives refuse to believe and be converted, where both soul and body can be lost (Cf. Mt 5:22, 29; 10:28; 13:42, 50; Mk 9:43-48). Jesus solemnly proclaims that he "will send his angels, and they will gather… all evil doers, and throw them into the furnace of fire" (Mt 13:41-42) and that he will pronounce the condemnation: "Depart from me, you cursed, into the eternal fire!" (Mt 25:41). (CCC 1035) The teaching of the Church affirms the existence of hell and its eternity. Immediately after death the souls of those who die in a state of mortal sin descend into hell, where they suffer the punishments of hell, "eternal fire" (Cf. DS 76; 409; 411; 801; 858; 1002; 1351; 1575; Paul VI, CPG § 12). The chief punishment of hell is eternal separation from God, in whom alone man can possess the life and happiness for which he was created and for which he longs.

Gen 19, 9-11 We'll treat you worse than them!

(Gen 19, 9-11) We'll treat you worse than them!

[9] They replied, "Stand back! This fellow," they sneered, "came here as an immigrant, and now he dares to give orders! We'll treat you worse than them!" With that, they pressed hard against Lot, moving in closer to break down the door. [10] But his guests put out their hands, pulled Lot inside with them, and closed the door; [11] at the same time they struck the men at the entrance of the house, one and all, with such a blinding light that they were utterly unable to reach the doorway.

(CCC 2356) Rape is the forcible violation of the sexual intimacy of another person. It does injury to justice and charity. Rape deeply wounds the respect, freedom, and physical and moral integrity to which every person has a right. It causes grave damage that can mark the victim for life. It is always an intrinsically evil act. Graver still is the rape of children committed by parents (incest) or those responsible for the education of the children entrusted to them. (CCC 2358) The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition. (CCC 2359) Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.

Gen 19, 4-7 I beg you not to do this wicked thing

(Gen 19, 4-7) I beg you not to do this wicked thing

[4] Before they went to bed, all the townsmen of Sodom, both young and old - all the people to the last man - closed in on the house. [5] They called to Lot and said to him, "Where are the men who came to your house tonight? Bring them out to us that we may have intimacies with them." [6] Lot went out to meet them at the entrance. When he had shut the door behind him, [7] he said, "I beg you, my brothers, not to do this wicked thing.

(CCC 1867) The catechetical tradition also recalls that there are "sins that cry to heaven": the blood of Abel (Cf. Gen 4:10), the sin of the Sodomites (Cf. Gen 18:20; 19:13), the cry of the people oppressed in Egypt (Cf. Ex 3:7-10), the cry of the foreigner, the widow, and the orphan (Cf. Ex 20:20-22), injustice to the wage earner (Cf. Deut 24:14-15; Jas 5:4). (CCC 2357) Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity (Cf. Gen 191-29; Rom 124-27; 1 Cor 6:10; 1 Tim 1:10), tradition has always declared that "homosexual acts are intrinsically disordered" (CDF, Persona humana 8). They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.

Gen 19, 1-3 The two angels reached Sodom

Genesis 19 (chosen pages)

(Gen 19, 1-3) The two angels reached Sodom gate

[1] The two angels reached Sodom in the evening, as Lot was sitting at the gate of Sodom. When Lot saw them, he got up to greet them; and bowing down with his face to the ground, [2] he said, "Please, gentlemen, come aside into your servant's house for the night, and bathe your feet; you can get up early to continue your journey." But they replied, "No, we shall pass the night in the town square." [3] He urged them so strongly, however, that they turned aside to his place and entered his house. He prepared a meal for them, baking cakes without leaven, and they dined.

(CCC 328) The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls "angels" is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition. (CCC 330) As purely spiritual creatures angels have intelligence and will: they are personal and immortal creatures, surpassing in perfection all visible creatures, as the splendour of their glory bears witness (Cf. Pius XII, Humani generis: DS 3891; Lk 20:36; Dan 10:9-12). (CCC 332) Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham's hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples (Cf. Job 38:7 (where angels are called "sons of God"); Gen 3:24; 19; 21:17; 22:11; Acts 7:53; Ex 23:20-23; Judg 13; 6:11-24; Isa 6:6; 1 Kings 19:5). Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself (Cf. Lk 1:11, 26).

Gen 18, 30-33 I will not destroy it

(Gen 18, 30-33) I will not destroy it

[30] Then he said, "Let not my Lord grow impatient if I go on. What if only thirty are found there?" He replied, "I will forebear doing it if I can find but thirty there." [31] Still he went on, "Since I have thus dared to speak to my Lord, what if there are no more than twenty?" "I will not destroy it," he answered, "for the sake of the twenty." [32] But he still persisted: "Please, let not my Lord grow angry if I speak up this last time. What if there are at least ten there?" "For the sake of those ten," he replied, "I will not destroy it." [33] The LORD departed as soon as he had finished speaking with Abraham, and Abraham returned home.

(CCC 2735) In the first place, we ought to be astonished by this fact: when we praise God or give him thanks for his benefits in general, we are not particularly concerned whether or not our prayer is acceptable to him. On the other hand, we demand to see the results of our petitions. What is the image of God that motivates our prayer: an instrument to be used? or the Father of our Lord Jesus Christ? (CCC 2592) The prayer of Abraham and Jacob is presented as a battle of faith marked by trust in God's faithfulness and by certitude in the victory promised to perseverance. (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).

Gen 18, 26-29 I will spare the whole place for their sake

(Gen 18, 26-29) I will spare the whole place for their sake

[26] The LORD replied, "If I find fifty innocent people in the city of Sodom, I will spare the whole place for their sake." [27] Abraham spoke up again: "See how I am presuming to speak to my Lord, though I am but dust and ashes! [28] What if there are five less than fifty innocent people? Will you destroy the whole city because of those five?" "I will not destroy it," he answered, "if I find forty-five there." [29] But Abraham persisted, saying, "What if only forty are found there?" He replied, "I will forebear doing it for the sake of the forty."

(CCC 2634) Intercession is a prayer of petition which leads us to pray as Jesus did. He is the one intercessor with the Father on behalf of all men, especially sinners (Cf. Rom 8:34; 1 Jn 2:1; 1 Tim 2:5-8). He is "able for all time to save those who draw near to God through him, since he always lives to make intercession for them" (Heb 7:25). The Holy Spirit "himself intercedes for us… and intercedes for the saints according to the will of God" (Rom 8:26-27). (CCC 2734) Filial trust is tested - it proves itself - in tribulation (Cf. Rom 5:3-5). The principal difficulty concerns the prayer of petition, for oneself or for others in intercession. Some even stop praying because they think their petition is not heard. Here two questions should be asked: Why do we think our petition has not been heard? How is our prayer heard, how is it "efficacious"?