|
|
|
|
|
|
2573 God renews his promise to Jacob,
the ancestor of the twelve tribes of Israel. Before
confronting his elder brother Esau, Jacob wrestles all night
with a mysterious figure who refuses to reveal his name, but
who blesses him before leaving him at dawn. From this
account, the spiritual tradition of the Church has retained
the
ance.’8 Moses and the prayer of the mediator 2574 Once the promise begins to be fulfilled
(Passover, the
the prayer of Moses becomes the most
striking example of intercessory prayer, which will be
fulfilled in ‘the one mediator between God and men, the
man Christ Jesus’.’9 2575
Here again the initiative is God’s. From the midst of
the
primordial images of prayer in the spiritual
tradition of Jews and Christians alike. When ‘the God
of Abraham, of Isaac and of Jacob’ calls Moses to be
his servant, it is because he is the living God who wants
men to live. God reveals himself in order to save them,
though he does not do this alone or despite them: he calls
Moses to be his messenger, an associate in his compassion,
his work of salvation. There is something of a divine plea
in this mission, and only after long debate does Moses
attune his own will to that of the Saviour God. But in the
dialogue in which God confides in him, Moses also learns how
to pray: he balks, makes excuses, above all questions: and
it is in response to his question that the Lord confides
his ineffable name, which will be revealed through his
mighty deeds.
speaks to his friend.’2’
Moses’ prayer is characteristic of contemplative prayer
by which God’s servant remains faithful to his mission.
Moses converses with God often and at length, climbing the
mountain to hear and entreat him and coming down to the
people to repeat the words of his God for their guidance.
Moses ‘is entrusted with all my house. With him I speak
face to face, clearly, not in riddles’, for ‘Moses
was very humble, more so than anyone else on the face of the
earth.’22 |
|
|
|
|
|