24th July 2016
The first reading is another part of the story about Abraham (Genesis 18:20-32). The whole story is about God in discussion with Abraham deciding to destroy the cities of Sodom and Gomorrah because of the wickedness of its inhabitants. The story has probably developed from an earlier myth that was around about the near total destruction of humanity, this time not by flood but by fire; the primitiveness of the view of God is obvious in the way God discusses this with Abraham and in that God has to go and see what is going on in Sodom having heard shocking reports of its behaviour. The part of the story in our reading is about the question of the righteousness of God – is it right to condemn a group which includes even just a few good people? This was an important question for the Jewish people as they settled in what they called the promised land where other tribes were living. It perhaps reflects both the market-place custom of theirs in haggling for a good price and the intimacy that they felt there was between God and their ancestor Abraham.
The second reading (Col 2:12-14) is reminding the Christians of Colossae what their baptism should mean to them. They would most likely have been baptised by going completely under water, in a river or pool, and probably as adults – and rising up out of it, rising with Christ. This is how the Baptist denomination still performs the ceremony today. Some of the people of Colossae thought that God is absent from our world and that only after our death our life will be in Christ . But this reading stresses that it is here and now that we are with Christ; using unusual Greek words to emphasise this unity we have with Christ even now, with his death, with his resurrection and with a renewed life here and now; these are like our English word sympathy, synthesis, symbiosis and others that use the Greek for ‘together with.’
The gospel relates the story of Jesus teaching about praying (Luke 11:1-13), and includes Luke’s version of the Lord’s Prayer, which Catholics more often call the Our Father. We notice particularly here the teaching skill of Jesus in the use of everyday language and easily understood examples illustrating the substance and manner of prayer that his disciples should have, what they should say and how they should say it. The language of our prayers and the way that we pray could be just the same as our approach to our neighbours and friends, and in return God’s way with us is best likened to a responsible father to one of his children. Matthew’s gospel also has the Lord’s prayer (Mt 6:9-3) but worded slightly differently.