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.