Mar 10, 2025 Written by 
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2nd Sunday in Lent (C) - (Gen 15:5-12.17-18)

2nd Sunday in Lent (C) - (Gen 15:5-12.17-18)

(Gen 15:5-12.17-18)

 

Genesis 15:5 Then he led him out and said to him, "Look into the sky and count the stars, if you can count them," and he added, "Such shall be your offspring."

Genesis 15:6 And he believed the LORD, who credited it to him as righteousness.

Genesis 15:7 And he said to him, 'I am the LORD who brought you out of Ur of the Chaldees to give you possession of this land.

 

 

"Then he led him out and said to him, Look into the sky and count the stars, if you can count them, and he added, Such shall be your offspring." God leads Abraham out of the human way of seeing. Earthly eyes do not see so much. But when they rise up to contemplate the infinite, God's promise takes on its full value and scope. The foundation is laid for a salvation that concerns man and is infinitely above created reality. 

 

"He believed the Lord, who credited it to him as righteousness". There are three components of Abraham's faith:

 

(a) Abraham believes (in Hebrew, the verb believe is "'āman" the same one that gives rise to the amen with which we conclude our prayers and means "to lean on...", "to trust in...". The patriarch trusts God and consigns himself and his future to him.

b) God "credited" this to him. The verb "accredit" is "ḥāšav", it is used in the Bible to indicate validly performed sacrifices. The new, true sacrifice to be offered to God is therefore the inner act of faith. It is no longer by grace that the Lord will give Abraham a numerous offspring. He will give it to him out of righteousness. God does not only give out of grace, he also gives out of righteousness.

c) "...as justice": Abraham becomes "righteous", that is, faithful to the covenant commitment that binds him to his God: faithful and righteous.

 

In what did Abraham believe? Not in a lineage limited and finite in time, but in an eternal lineage. And with that, the promise of a descendants becomes in itself the promise of salvation. In time, the figure of this salvation, which in reality will be a Saviour, will become more and more clearly delineated and manifested.


The act by virtue of which Abraham believed is the emblem and model of faith pleasing to God. Henceforth Abraham will live only by this divine promise, beyond and above all human appearances. It is not enough to come out of a world of perdition to find oneself immediately in a world of salvation. There is a time of patient waiting, of obedience, of perseverance, without which the journey stops halfway.


"And he said unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give thee possession of this land". God tells Abraham that he was brought out of Ur of the Chaldees precisely to possess the land of Canaan. The first step of faith, which is that of coming out, seems to be attributable solely to the work of God. Abraham was brought out of Ur. It is not imputed to him in justice that he came out of the old life, but that he entered into the new one, which is faith in God's promise, faith in the future coming of a Saviour.


Some might say: I believe in the existence of God, therefore I have faith in God. Believing that God exists does not necessarily entail a life of faith. Mere belief in the existence of God does not bring one into the life of God. True faith is more than mere mental assent to God's existence, it brings with it a radical change in how one stands before Him. Not to the God of my own thinking, but to the God who has historically manifested Himself. It is not enough to believe in a Creator God, we must believe in a God who is also Saviour.


And here the discourse of faith does not admit plurality of faiths. Faith, while presupposing the historical event of the death and resurrection of Christ, descendant of Abraham, Saviour of the world, necessarily entails the proclamation of this event, what we call by the name of Gospel. There can be no ecumenism unless we place before everyone the need for knowledge of the Gospel. One dialogues by announcing and one announces by dialoguing. Dialogue is not the search for a solution and a compromise that will please everyone, but to pass on the Word of God, the only one that saves, through the forms in which man can make it his own. Ecumenism must only deal with the form of the proclamation, it cannot and must not alter its substance.


There is only one door that leads to Paradise and that is the one opened by Christ and guarded by Peter. It is one thing to reflect on how the Gospel can be proclaimed to all, quite another to discuss salvation outside of Christ. One dialogues with those who do not believe for the purpose of proclaiming, one does not argue for failure to proclaim. There is no such thing as the good faith of those who do not believe; there is, and this is a fact, the bad faith of those who are deceived by Satan. Too many people believe in their own sincerity, goodness, to justify non-belief.


Why do we find the model of true faith in Abraham? Because listening to the Word of God in him overcomes and bypasses the ways of reason and the heart. Those who seek God must turn away and be wary of a faith other than that of Abraham. A precondition of faith is the willingness to come out of the old life (Ur of the Chaldees) and enter the new one (the promised land). He does not enter who has not gone out, and he has not gone out except he who is aware of sin. Having entered the faith in itself does not guarantee remaining in the faith. One can also fail and not be persevering to the end. 


For many Catholics, all it takes is Sunday Mass, confession once a year, a few good works, not killing, not stealing... and everything is done. What is missing is the idea that being a Christian means living for Christ and not for oneself. As far as the Protestant church is concerned, the affirmation of a salvation that is given solely and exclusively by faith in Christ, is resolved in the easy psychological type of faith, as the conviction that we are only asked to accept with our hearts and minds the salvation wrought by Jesus. And if we sin we can rest easy, because eternal life is already given by divine election. If salvation is already given and assured, we can also set aside the instruments and gifts of grace bestowed by Christ through his Church and Tradition, the only guarantees of a correct understanding and a true relationship with Revelation.


In Protestantism, it is enough to appeal to one's own conscience, on a path of self-confirmation and self-approval. All by oneself, on one's own, without effort, without being disturbed in one's convictions, in a maximum exaltation of that individualism that is increasingly asserting itself in the world as a sign of the dominion of the devil, prince of this world.

 

 

 

 Argentino Quintavalle, author of the books 

- Revelation - exegetical commentary 

- The Apostle Paul and the Judaizers - Law or Gospel?

Jesus Christ true God and true Man in the Trinitarian mystery

The prophetic discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants compared - In defence of the faith

 

(Buyable on Amazon)

                                                     

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Argentino Quintavalle

Argentino Quintavalle è studioso biblico ed esperto in Protestantesimo e Giudaismo. Autore del libro “Apocalisse - commento esegetico” (disponibile su Amazon) e specializzato in catechesi per protestanti che desiderano tornare nella Chiesa Cattolica.

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