Reading 1 Gn 18:20-32

In those days, the LORD said: "The outcry against Sodom and Gomorrah is so great,
and their sin so grave,
that I must go down and see whether or not their actions
fully correspond to the cry against them that comes to me.
I mean to find out."

While Abraham's visitors walked on farther toward Sodom,
the LORD remained standing before Abraham.
Then Abraham drew nearer and said:
"Will you sweep away the innocent with the guilty?
Suppose there were fifty innocent people in the city;
would you wipe out the place, rather than spare it
for the sake of the fifty innocent people within it?
Far be it from you to do such a thing,
to make the innocent die with the guilty
so that the innocent and the guilty would be treated alike!
Should not the judge of all the world act with justice?"
The LORD replied,
"If I find fifty innocent people in the city of Sodom,
I will spare the whole place for their sake."
Abraham spoke up again:
"See how I am presuming to speak to my Lord,
though I am but dust and ashes!
What if there are five less than fifty innocent people?
Will you destroy the whole city because of those five?"
He answered, "I will not destroy it, if I find forty-five there."
But Abraham persisted, saying "What if only forty are found there?"
He replied, "I will forbear doing it for the sake of the forty."
Then Abraham said, "Let not my Lord grow impatient if I go on.
What if only thirty are found there?"
He replied, "I will forbear doing it if I can find but thirty there."
Still Abraham went on,
"Since I have thus dared to speak to my Lord,
what if there are no more than twenty?"
The LORD answered, "I will not destroy it, for the sake of the twenty."
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?"
He replied, "For the sake of those ten, I will not destroy it."

Responsorial Psalm Ps 138:1-2, 2-3, 6-7, 7-8

R. (3a) Lord, on the day I called for help, you answered me.
I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.
R. Lord, on the day I called for help, you answered me.
Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called you answered me;
you built up strength within me.
R. Lord, on the day I called for help, you answered me.
The LORD is exalted, yet the lowly he sees,
and the proud he knows from afar.
Though I walk amid distress, you preserve me;
against the anger of my enemies you raise your hand.
R. Lord, on the day I called for help, you answered me.
Your right hand saves me.
The LORD will complete what he has done for me;
your kindness, O LORD, endures forever;
forsake not the work of your hands.
R. Lord, on the day I called for help, you answered me.

Reading 2 Col 2:12-14

Brothers and sisters:
You were buried with him in baptism,
in which you were also raised with him
through faith in the power of God,
who raised him from the dead.
And even when you were dead
in transgressions and the uncircumcision of your flesh,
he brought you to life along with him,
having forgiven us all our transgressions;
obliterating the bond against us, with its legal claims,
which was opposed to us,
he also removed it from our midst, nailing it to the cross.

Alleluia Rom 8:15bc

R. Alleluia, alleluia.
You have received a Spirit of adoption,
through which we cry, “Abba, Father.”
R. Alleluia, alleluia.

Gospel Lk 11:1-13

Jesus was praying in a certain place, and when he had finished,
one of his disciples said to him,
"Lord, teach us to pray just as John taught his disciples."
He said to them, "When you pray, say:
Father, hallowed be your name,
your kingdom come.
Give us each day our daily bread
and forgive us our sins
for we ourselves forgive everyone in debt to us,
and do not subject us to the final test."

And he said to them, "Suppose one of you has a friend
to whom he goes at midnight and says,
'Friend, lend me three loaves of bread,
for a friend of mine has arrived at my house from a journey
and I have nothing to offer him,'
and he says in reply from within,
'Do not bother me; the door has already been locked
and my children and I are already in bed.
I cannot get up to give you anything.'
I tell you,
if he does not get up to give the visitor the loaves
because of their friendship,
he will get up to give him whatever he needs
because of his persistence.

"And I tell you, ask and you will receive;
seek and you will find;
knock and the door will be opened to you.
For everyone who asks, receives;
and the one who seeks, finds;
and to the one who knocks, the door will be opened.
What father among you would hand his son a snake
when he asks for a fish?
Or hand him a scorpion when he asks for an egg?
If you then, who are wicked,
know how to give good gifts to your children,
how much more will the Father in heaven
give the Holy Spirit to those who ask him?"

From: Genesis 18:20-32

Abraham Intercedes For Sodom (Continuation)

[20] Then the Lord said, “Because the outcry again Sodom and Gomorrah is
great and their sin is very grave, [21] I will go down to see whether they have
done altogether according to the outcry which has come to me; and if not, I will
know.”

[22] So the men turned from there, and went toward Sodom; but Abraham still
stood before the Lord. [23] Then Abraham drew near and said, “Wilt thou indeed
destroy the righteous with the wicked? [24] Suppose there are fifty righteous with-
in the city; wilt thou then destroy the place and not spare it for the fifty righteous
who are in it? [25] Far be it from thee to do such a thing, to slay the righteous
with the wicked, so that the righteous fare as the wicked! Far be that from thee!
Shall not the Judge of all the earth do right?” [26] And the Lord said, “If I find at
Sodom fifty righteous in the city, I will spare the whole place for their sake.” [27]
Abraham answered, “Behold, I have taken upon myself to speak to the Lord, I
who am but dust and ashes. [28] Suppose five of the fifty righteous are lacking?
Wilt thou destroy the whole city for lack of five?” And he said, “I will not destroy
it if I find forty-five there.” [29] Again he spoke to him, and said, “Suppose forty
are found there.” He answered, “For the sake of forty I will not do it.” [30] Then
he said, “Oh let not the Lord be angry, and I will speak. Suppose thirty are found
there.” He answered, “I will not do it, if I find thirty there.” [31] He said, “Behold,
I have taken upon myself to speak to the Lord. Suppose twenty are found there.”
He answered, “For the sake of twenty I will not destroy it.” [32] Then he said,
“Oh let not the Lord be angry, and I will speak again but this once. Suppose ten
are found there.” He answered, “For the sake of ten I will not destroy it.”

*********************************************************************************************
Commentary:

18:16-33. When interceding for Sodom and Gomorrah, Abraham argues in terms
of collective responsibility, as understood in ancient times in Israel: the entire
people shared the same fate even though not all of them sinned, for the sin some
affected all. According to that way of looking at things, if there were enough just
people in the city (Abraham did not dare go below ten) God would not have des-
troyed it. This way of thinking also shows how the salvation of many (even if they
are sinners) can come through the faithfulness of a few, thereby preparing the
way to see how the salvation of all mankind is brought about by the obedience
of one man alone, Jesus Christ.

The final outcome of this episode shows that, even though he destroys these
cities, God saves the righteous who live in them. God does not punish the just
man along with the sinner (as Abraham thought); a person is allowed to perish
or is saved depending on his personal behavior. This truth, which is found in the
Bible from the start, will be given special emphasis in the teaching of the pro-
phets, particularly Jeremiah and Ezekiel (cf. Jer 31:29-30; Ezek 18), who stress
individual and personal responsibility before God.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Colossians 2:12-14

Defense of Sound Teaching in the Face of Heresy

[Brothers and sisters], [12] and you were buried with him in baptism, in which
you were also raised with him through faith in the working of God, who raised
him from the dead. [13] And you, who were dead in trespasses and the uncir-
cumcision of your flesh, God made alive together with him, having forgiven us all
our trespasses, [14] having canceled the bond which stood against us with its le-
gal demands; this he set aside, nailing it to the cross.

*********************************************************************************************
Commentary:

4-8. These verses reveal the Apostle’s pastoral solicitude for the faithful of Colos-
sae. Although physically absent, he is with them in spirit. He rejoices and gives
thanks to God for their steadfastness, but he leaves them in no doubt about the
dangers which threaten their faith. Clearly he is referring to those who were adul-
terating the Colossians’ faith by intruding erroneous ideas. By sophistry and de-
ceit they were trying to convince the faithful that it was better to have recourse
to angels rather than to Christ, arguing that angels were the chief mediators be-
tween God and men.

The Christian faith is not opposed to human scholarship and science, it rejects
only vain philosophy, that is, philosophy which boasts that it relies on reason
alone and which fails to respect revealed truths.

Over the centuries, people have often tried to adapt the truths of faith to the phi-
losophies or ideologies which happen to be in vogue. In this connection Leo XIII
said: “As the Apostle warns, ‘philosophy and empty deceit’ can deceive the
minds of Christians and corrupt the sincerity of men’s faith; the supreme pastors
of the Church, therefore, always see it as part of their role to foster as much as
they can sciences which merit that name, and at the same time to ensure by
special watchfulness, that human sciences are taught in keeping with the crite-
ria of Catholic faith—particularly philosophy, because proper methodology in the
other sciences is largely dependent on [correctness in] philosophy” (”Aeterni
Patris”, 1).

“The elemental spirits of the universe”: see the note on Gal 4:3.

9. This is such an important verse that it deserves close analysis. “Dwell”: the
Greek word means a stable way of living or residing, as distinct from a transitory
presence: in other words, the union of Christ’s human nature with his divine na-
ture is not just something which lasts for a while; it is permanent. “Deity”: the
Greek word can also be translated as “divinity”; in either case, the sentence
means that God has taken up a human nature, in such a way that, although it
was only the second divine Person, the Son, who became incarnate, by virtue
of the unity of the divine essence, where one divine person is present the other
two persons are also present.

This verse enunciates the profound mystery of the Incarnation in a different way
to John 1:14: “And the word became flesh and dwelt among us, full of grace and
truth; we have beheld his glory; glory as of the only Son from the Father” (cf. al-
so 1 in 1:1-2).

When the sacred text says that in Christ “the whole fullness of deity dwells bo-
dily”, it means, St John of Avila explains, “that it does not dwell in him merely
by grace, as in the case of the saints (men and angels both), but in another way
of greater substance and value, that is, by way of personal union” (”Audi, “Filia”,
84).

In Jesus Christ, then, there are two natures, divine and human, united in one per-
son, who is divine. This “hypostatic union” does not prevent each nature from ha-
ving all its own proper characteristics, for, as St Leo the Great defined, “the Word
has not changed into flesh, nor has flesh changed into Word; but each remains,
in a unity” (”Licet Per Nostros”, 2).

10. Since Christ is head of angels and men, the head of all creation (cf. Eph 1:
10) and especially head of the Church (cf. Col 1:18), all fullness is said to reside
in him (cf. note on Col 1:19). Hence, not only is he pre-eminent over all things but
“he fills the Church, which is his body and fullness, with his divine gifts (cf. Eph
1:22-23), so that it may increase and attain to all the fullness of God (cf. Eph 3:
19)” (Vatican II, “Lumen Gentium”, 7).

Union with Christ makes Christians sharers in his “fullness”, that is, in divine
grace (of which he is absolutely full and we have a partial share), in a word, in
his perfections.

That is why the members of the Church who “through the sacraments are united
in a hidden and real way to Christ” (”Lumen Gentium”, 7) can attain the fullness
of the Christian life.

It was very appropriate for St Paul to be instructing the Colossians in these truths
at this time, because it put them on their guard against preachers who were argu-
ing for exaggerated worship of angels, to the detriment of Christ’s unique, pre-
eminent mediation.

11-12. This is a reference to another error which the Judaizers were trying to
spread at Colossae and which was already treated in detail in the letters to the
Galatians and the Romans — the idea that it was necessary for Christians to be
circumcised. Physical circumcision affects the body, whereas what the Apostle,
by analogy, calls “the circumcision of Christ”, that is, Baptism, puts off the “bo-
dy of flesh” (an expression which seems to refer to whatever is sinful in man).
“We, who by means of (Christ) have reached God, have not been given fleshly
circumcision but rather spiritual circumcision [...]; we receive it by the mercy of
God in Baptism” (St Justin, “Dialogue with Trypho”, 43, 2). “By the sacrament
of Baptism, whenever it is properly conferred in the way the Lord determined and
received with the proper dispositions of soul, man becomes truly incorporated in-
to the crucified and glorified Christ and is reborn to a sharing of the divine life,
as the Apostle says: [Col 2:12 follows]” (Vatican II, “Unitatis Redintegratio”, 22).

As on other occasions (cf. Rom 6:4), St Paul, evoking the rite of immersion in
water, speaks of Baptism as a kind of burial (a sure sign that someone has died
to sin), and of resurrection to a new life, the life of grace. By this sacrament we
are associated with Christ’s death and burial so as to be able to rise with him.
“Christ by his resurrection signified our new life, which was reborn out of the old
death which submerged us in sin. This is what is brought about in us by the
great sacrament of Baptism: all those who receive this grace die to sin [...] and
are reborn to the new life” (St Augustine, “Enchiridion”, 41-42).

13-14. This is one of the central teachings of the epistle — that Jesus Christ is
the only mediator between God and men. The basic purpose of his mediation is
to reconcile men with God, through the forgiveness of their sins and the gift of
the life of grace, which is a sharing in God’s own life.

Verse 14 indicates how Christ achieved this purpose — by dying on the Cross.
All who were under the yoke of sin and the Law have been set free through his
death.

The Mosaic Law, to which the scribes and Pharisees added so many precepts
as to make it unbearable, had become (to use St Paul’s comparison) like a
charge sheet against man, because it imposed heavy burdens but did not pro-
vide the grace needed for bearing them. The Apostle very graphically says that
this charge sheet or “bond” was set aside and nailed on the Cross — making it
perfectly clear to all that Christ made more than ample satisfaction for our crimes.
“He has obliterated them,” St John Chrysostom comments, “not simply crossed
them out; he has obliterated them so effectively that no trace of them remains in
our soul. He has completely canceled them out, he has nailed them to the Cross
[...]. We were guilty and deserved the most rigorous of punishments because we
were all of us in sin! What, then, does the Son of God do? By his death on the
Cross he removes all our stains and exempts us from the punishment due to
them. He takes our charge-sheet, nails it to the Cross through his own person
and destroys it” (”Hom. on Col, ad loc.”).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 11:1-13

The Our Father

[1] He (Jesus) was praying in a certain place, and when He ceased, one of His
disciples said to Him, “Lord, teach us to pray, as John taught His disciples.”
[2] And He said to them, “When you pray, say: ‘Our Father, hallowed be Thy
name. Thy Kingdom come. [3] Give us each day our daily bread; [4] and forgive
us our sins, for we ourselves forgive every one who is indebted to us; and lead
us not into temptation.’”

Effective Prayer

[5] And He (Jesus) said to them (the disciples), “Which of you who has a friend
will go to him at midnight and say to him, ‘Friend, lend me three loaves; [6] for a
friend of mine has arrived on a journey, and I have nothing to set before him’; [7]
and he will answer from within, ‘Do not bother me; the door is now shut, and my
children are with me in bed; I cannot get up and give you anything’? [8] I tell you,
though he will not get up and give him anything because he is his friend, yet be-
cause of his importunity he will rise and give him whatever he needs. [9] And I
tell you, Ask, and it will be given to you; seek, and you will find; knock, and it
will be opened to you. [10] For every one who asks receives, and he who seeks
find, and to him who knocks it will be opened. [11] What father among you, if his
son asks for a fish, will instead of a fish give him a serpent; [12] or if he asks for
an egg, will give him a scorpion? [13] If you then, who are evil, know how to give
good gifts to your children, how much more will the Heavenly Father give the
Holy Spirit to those who ask Him!”

*********************************************************************************************
Commentary:

1-4. St. Luke gives us a shorter form of the Lord’s Prayer, or Our Father, than St.
Matthew (6:9-13). In Matthew there are seven petitions, in Luke only four. More-
over, St. Matthew’s version is given in the context of the Sermon on the Mount
and specifically as part of Jesus’ teaching on how to pray; St. Luke’s is set in
one of those occasions just after our Lord has been at prayer—two different con-
texts. There is nothing surprising about our Lord teaching the same thing on dif-
ferent occasions, not always using exactly the same words, not always at the
same length, but always stressing the same basic points. Naturally, the Church
uses the longer form of the Lord’s Prayer, that of St. Matthew.

“When the disciples asked the Lord Jesus, ‘Teach us to pray’, He replied by sa-
ying the words of the ‘Our Father’, thereby giving a concrete model which is also
a universal model. In fact, everything that can and must be said to the Father is
contained in those seven requests which we all know by heart. There is such
simplicity in them that even a child can learn them, but at the same time such
depth that a whole life can be spent meditating on their meaning. Isn’t that so?
Does not each of those petitions deal with something essential to our life, direc-
ting it totally towards God the Father? Doesn’t this prayer speak to us about
‘our daily bread’, ‘forgiveness of our sins, since we forgive others’ and about pro-
tecting us from ‘temptation’ and ‘delivering us from evil?’” (John Paul II, “General
Audience”, 14 March 1979).

The first thing our Lord teaches us to ask for is the glorification of God and the
coming of His Kingdom. That is what is really important—the Kingdom of God
and His justice (cf. Matthew 6:33). Our Lord also wants us to pray confident
that our Father will look after our material needs, for “your Heavenly Father
knows that you need them all” (Matthew 6:32). However, the Our Father makes
us aspire especially to possess the goods of the Holy Spirit, and invites us to
seek forgiveness (and to forgive others) and to avoid the danger of sinning. Fi-
nally the Our Father emphasizes the importance of vocal prayer. “’Domine,
doce nos orare. Lord teach us to pray!’ And our Lord replied: ‘When you pray
say: “Pater noster, qui es in coelis”... Our Father, who art in Heaven...’. What
importance we must attach to vocal prayer!” (St. J. Escriva, “The Way”, 84).

1. Jesus often went away to pray (cf. Luke 6:12; 22:39ff). This practice of the
Master causes His disciples to want to learn how to pray. Jesus teaches them
to do what He Himself does. Thus, when our Lord prays, He begins with the
Word “Father!”: “Father, into Thy hands I commit My spirit” (Luke 23:46); see
also Matthew 11:25; 26:42, 53; Luke 23:34; John 11:41; etc.). His prayer on
the Cross, “My God, My God,...” (Matthew 27:46), is not really an exception
to this rule, because there He is quoting Psalm 22, the desperate prayer of the
persecuted just man.

Therefore, we can say that the first characteristic prayer should have is the sim-
plicity of a son speaking to his Father. “You write: ‘To pray is to talk with God.
But about what?’ About what? About Him, about yourself: joys, sorrows, suc-
cesses, failures, noble ambitions, daily worries, weaknesses! And acts of
thanksgiving and petition: and love and reparation. In a word: to get to know
Him and to get to know yourself: ‘to get acquainted!’” (St. J. Escriva, “The Way”,
91).

2. “Hallowed be Thy name”: in this first petition of the Our Father “we pray that
God may be known, loved, honored and served by everyone and by ourselves in
particular.” This means that we want “unbelievers to come to a knowledge of the
true God, heretics to recognize their errors, schismatics to return to the unity of
the Church, sinners to be converted and the righteous to persevere in doing good.”
By this first petition, our Lord is teaching us that ‘we must desire God’s glory
more than our own interest and advantage.” This hallowing of God’s name is at-
tained “by prayer and good example and by directing all our thoughts, affections
and actions towards Him” (”St. Pius X Catechism”, 290-293).

“Thy Kingdom come”: “By the Kingdom of God we understand a triple spiritual
kingdom—the Kingdom of God in us, which is grace; the Kingdom of God on earth,
which is the Catholic Church; and the Kingdom of God in Heaven, which is eternal
bliss [...]. As regards grace, we pray that God reign in us with His sanctifying
grace, by which He is pleased to dwell in us as a king in his throne-room, and
that He keeps us united to Him by the virtues of faith, hope and charity, by which
He reigns in our intellect, in our heart and in our will [...]. As regards the Church,
we pray that it extend and spread all over the world for the salvation of men [...].
As regards Heaven, we pray that one day we be admitted to that eternal bliss for
which we have been created, where we will be totally happy” (”ibid.”, 294-297).

3. The Tradition of the Church usually interprets the “bread” as not only material
bread, since “man does not live by bread alone, but by every word that proceeds
from the mouth of God” (Matthew 4:4; Deuteronomy 8:3). Here Jesus wants us
to ask God for “what we need each day for soul and body [...]. For our soul we
ask God to sustain our spiritual life, that is, we beg Him to give us His grace, of
which we are continually in need [...]. The life of our soul is sustained mainly by
the divine word and by the Blessed Sacrament of the Altar [...]. For our bodies
we pray for what is needed to maintain us” (”St. Pius X Catechism”, 302-305).

Christian doctrine stresses two ideas in this petition of the Our Father: the first
is trust in Divine Providence, which frees us from excessive desire to accumulate
possessions to insure us against the future (cf. Luke 12:16-21); the other idea is
that we should take a brotherly interest in other people’s needs, thereby mode-
rating our selfish tendencies.

4. “So rigorously does God exact from us forgetfulness of injuries and mutual
affection and love, that He rejects and despises the gifts and sacrifices of those
who are not reconciled to one another” (”St. Pius V Catechism”, IV, 14, 16).

“This sisters, is something which we should consider carefully; it is such a
serious and important matter that God should pardon us our sins, which have
merited eternal fire, that we must pardon all trifling things which have been done
to us. As I have so few, Lord, even of these trifling things, to offer Thee, Thy par-
doning of me must be a free gift: there is abundant scope here for Thy mercy.
Blessed be Thou, who endurest one that is so poor” (St. Teresa of Avila, “Way
of Perfection”, Chapter 36).

“And lead us not into temptation”: it is not a sin to “feel” temptation but to “con-
sent” to temptation. It is also a sin to put oneself voluntarily into a situation
which can easily lead one to sin. God allows us to be tempted, in order to test
our fidelity, to exercise us in virtue and to increase our merits with the help of
grace. In this petition we ask the Lord to give us His grace not to be overcome
when put to the test, or to free us from temptation if we cannot cope with it.

5-10. One of the essential features of prayer is trusting perseverance. By this
simple example and others like it (cf. Luke 18:1-7) our Lord encourages us not
to desist in asking God to hear us. “Persevere in prayer. Persevere even when
your efforts seem barren. Prayer is always fruitful” (St. J. Escriva, “The Way”,
101).

9-10. Do you see the effectiveness of prayer when it is done properly? Are you
not convinced like me that, if we do not obtain what we ask God for, it is be-
cause we are not praying with faith, with a heart pure enough, with enough con-
fidence, or that we are not persevering in prayer the way we should? God has
never refused nor will ever refuse anything to those who ask for His graces in
the way they should. Prayer is the great recourse available to us to get out of
sin, to persevere in grace, to move God’s heart and to draw upon us all kinds
of blessing from Heaven, whether for the soul or to meet our temporal needs”
(St. John Mary Vianney, “Selected Sermons”, Fifth Sunday after Easter).

11-13. Our Lord uses the example of human parenthood as a comparison to
stress again the wonderful fact that God is our Father, for God’s fatherhood is
the source of parenthood in Heaven and on earth (cf. Ephesians 3:15). “The
God of our faith is not a distant Being who contemplates indifferently the fate
of men — their desires, their struggles, their sufferings. He is a Father who loves
His children so much that He sends the Word, the Second Person of the Most
Blessed Trinity, so that by taking on the nature of man He may die to redeem
us. He is the loving Father who now leads us gently to Himself, through the
action of the Holy Spirit who dwells in our hearts” (St. J. Escriva, “Christ Is
Passing By”, p. 84).

13. The Holy Spirit is God’s best gift to us, the great promise Christ gives His
disciples (cf. John 5:26), the divine fire which descends on the Apostles at Pen-
tecost, filling them with fortitude and freedom to proclaim Christ’s message (Acts
2). “The profound reality which we see in the texts of Holy Scripture is not a re-
membrance from the past, from some golden age of the Church which has since
been buried in history. Despite the weaknesses and the sins of every one of us,
it is the reality of today’s Church and the Church in all times. ‘I will pray to the
Father,’ our Lord told His disciples, ‘and He will give you another Counsellor to
be with you for ever.’ Jesus has kept His promise. He has risen from the dead
and, in union with the eternal Father, He sends us the Holy Spirit to sanctify us
and to give us life” (St. J. Escriva, “Christ Is Passing By”, 12).

********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Green.

First reading
Genesis 18:20-32 ©

The Lord said, ‘How great an outcry there is against Sodom and Gomorrah! How grievous is their sin! I propose to go down and see whether or not they have done all that is alleged in the outcry against them that has come up to me. I am determined to know.’

The men left there and went to Sodom while Abraham remained standing before the Lord. Approaching him he said, ‘Are you really going to destroy the just man with the sinner? Perhaps there are fifty just men in the town. Will you really overwhelm them, will you not spare the place for the fifty just men in it? Do not think of doing such a thing: to kill the just man with the sinner, treating just and sinner alike! Do not think of it! Will the judge of the whole earth not administer justice?’ the Lord replied, ‘If at Sodom I find fifty just men in the town, I will spare the whole place because of them.’

Abraham replied, ‘I am bold indeed to speak like this to my Lord, I who am dust and ashes. But perhaps the fifty just men lack five: will you destroy the whole city for five?’ ‘No,’ he replied ‘I will not destroy it if I find forty-five just men there.’ Again Abraham said to him, ‘Perhaps there will only be forty there.’ ‘I will not do it’ he replied ‘for the sake of the forty.’

Abraham said, ‘I trust my Lord will not be angry, but give me leave to speak: perhaps there will only be thirty there.’ ‘I will not do it’ he replied ‘if I find thirty there.’ He said, ‘I am bold indeed to speak like this, but perhaps there will only be twenty there.’ ‘I will not destroy it’ he replied ‘for the sake of the twenty.’ He said, ‘I trust my Lord will not be angry if I speak once more: perhaps there will only be ten.’ ‘I will not destroy it’ he replied ‘for the sake of the ten.’

Responsorial Psalm
Psalm 137:1-3,6-8 ©