Agents and Angels

The texts from the Roman Catholic Lectionary today, Feast of Saints Michael, Gabriel, and Raphael, Archangels, invite us to reflect on the extension of our sense of “reality” beyond the perception of our five bodily senses to the mystical interaction with the angels of God.

Inspiration under the Tree

The Reading from the Book of Revelation proclaims Michael, the archangel, in victory over the dragon.

* [12:7–12] Michael, mentioned only here in Revelation, wins a victory over the dragon. A hymn of praise follows.

* [12:7] Michael: the archangel, guardian and champion of Israel; cf. Dn 10:13, 21; 12:1; Jude 9. In Hebrew, the name Michael means “Who can compare with God?”; cf. Rev 13:4.

* [12:9] The ancient serpent: who seduced Eve (Gn 3:1–6), mother of the human race; cf. Rev 20:2; Eph 6:11–12. Was thrown down: allusion to the expulsion of Satan from heaven; cf. Lk 10:18.

* [12:10] The accuser: the meaning of the Hebrew word “Satan,” found in Rev 12:9; Jb 1–2; Zec 3:1; 1 Chr 21:1; he continues to accuse Christ’s disciples. (Revelation, CHAPTER 12, n.d.)

The Reading from the Book of Daniel is a vision of the heavenly throne of God.

* [7:9–10] A vision of the heavenly throne of God (the Ancient of Days), who sits in judgment over the nations. Some of the details of the vision, depicting the divine majesty and omnipotence, are to be found in Ezekiel 1. Others are paralleled in 1 Enoch, a contemporary Jewish apocalypse.

* [7:13–14] One like a son of man: In contrast to the worldly kingdoms opposed to God, which are represented as grotesque beasts, the coming Kingdom of God is represented by a human figure. Scholars disagree as to whether this figure should be taken as a collective symbol for the people of God (cf. 7:27) or identified as a particular individual, e.g., the archangel Michael (cf. 12:1) or the messiah. The phrase “Son of Man” becomes a title for Jesus in the gospels, especially in passages dealing with the Second Coming (Mk 13 and parallels). (Daniel, CHAPTER 7, n.d.)

Psalm 138 is a thanksgiving to God, who came to the rescue.

* [Psalm 138] A thanksgiving to God, who came to the rescue of the psalmist. Divine rescue was not the result of the psalmist’s virtues but of God’s loving fidelity (Ps 138:1–3). The act is not a private transaction but a public act that stirs the surrounding nations to praise God’s greatness and care for the people (Ps 138:4–6). The psalmist, having experienced salvation, trusts that God will always be there in moments of danger (Ps 138:7–8). (Psalms, PSALM 138, n.d.)

The Gospel of John introduces Nathanael among the First Disciples.

* [1:47] A true Israelite. There is no duplicity in him: Jacob was the first to bear the name “Israel” (Gn 32:29), but Jacob was a man of duplicity (Gn 27:35–36).

* [1:48] Under the fig tree: a symbol of messianic peace (cf. Mi 4:4; Zec 3:10).

* [1:49] Son of God: this title is used in the Old Testament, among other ways, as a title of adoption for the Davidic king (2 Sm 7:14; Ps 2:7; 89:27), and thus here, with King of Israel, in a messianic sense. For the evangelist, Son of God also points to Jesus’ divinity (cf. Jn 20:28).

* [1:50] Possibly a statement: “You [singular] believe because I saw you under the fig tree.”

* [1:51] The double “Amen” is characteristic of John. You is plural in Greek. The allusion is to Jacob’s ladder (Gn 28:12). (John, CHAPTER 1, n.d.)

Mirielle Mason comments that Jesus did not shy away from bringing his faith to those who did not believe, or those who doubted. It is important to emphasize that doubting is a natural part of our faith!

 

In this section of John, Nathanael himself doubts when he asks, “Nazareth! Can anything good come from there?” Really, he is asking if this Jesus fellow can be the Messiah because he was not supposed to come from Nazareth. But, very importantly, Nathanael went to see Jesus despite his doubts! This is why we need to consistently show up to church, even when we are struggling, perhaps especially when we are struggling. Jesus knew where he was at and met him there, which shocked Nathanael, but folks, He knows all of us from the very beginning to the very end of our lives! He is always with us, loving and guiding us. It is our job to pray and trust in his path, to recognize Him when He reveals Himself to us daily, and to be our honest selves whenever possible. In these ways, we may strive to live in the example Nathanael provided us. (Mason, n.d.)

Don Schwager quotes “The Lord of Angels,” by John Chrysostom (347-407 AD).

"Do you see how he [Jesus] leads him [Nathanael] up little by little from the earth and causes him no longer to imagine him as merely a man? For one to whom angels minister and on whom angels ascend and descend, how could he be a man? This is why he said, 'You shall see greater things than these.' And to prove this, he introduces the ministry of angels. What he means is something like this: Does this, O Nathanael, seem to you a great matter, and have you for this confessed me to be King of Israel? What then will you say when you see 'angels ascending and descending on me'? He persuades him by these words to receive him as Lord also of the angels. For on him as on the king's own son, the royal ministers ascended and descended, once at the season of the crucifixion, again at the time of the resurrection and the ascension, and before this also, when they 'came and ministered to him' (Matthew 4:11). They also ascended and descended when they proclaimed the good news of his birth and cried, 'Glory to God in the highest, and on earth peace' (Luke 2:14), when they came to Mary and also when they came to Joseph... Our Lord made the present a proof of the future. After the powers he had already shown, Nathanael would readily believe that much more would follow." (excerpt from the Homilies On the Gospel of John 21.1) (Schwager, n.d.)

The Word Among Us Meditation on Psalm 138:1-5 comments that at every Mass, we join the angels as they worship before the throne of God (Catechism, 335). That means that every Mass you attend, every time you gather to worship the Lord, you are doing what the psalmist describes. You are singing God’s praise “in the presence of the angels” (Psalm 138:1). Michael, Gabriel, and Raphael are right there with you!

So ask these mighty archangels to draw your heart heavenward whenever you worship. Let their proclamations give you the words to praise God. Because even though they might be occupied with the events of our world, they are never too busy to do what they were created to do—worship God. And they are delighted when you do it with them.

“Lord, what a privilege it is to join these powerful angelic saints as they lead me to worship you!” (Meditation on Psalm 138:1-5, n.d.)

Friar Jude Winkler comments on the two choices of the First Reading. In the scene from Daniel 7, the Ancient of Days, Yahweh, is attended by angels. In Daniel 7, the term “Son of Man” referred to Israel. Jesus applies the term to himself and includes references to the Suffering Servant of Isaiah. Revelations 12 is the defeat of Satan and angels by Michael and the angels.  A battle on earth is reflected into the heavens. Satan is cast upon the earth. Why? Pride? Jealousy? Whatever the reason, the diabolic is opposed to the heavenly. The name Nathanael is used only in John. He is referred to as Bartholomew in the other Gospels. The fig tree was where one studied the Law. Jesus refers to Jacob who was changed by wrestling with God. Israel is the name of honesty. Friar Jude notes that after wrestling with God under the tree, Nathanael responds by recognizing Jesus who refers to the ladder of Jacob.

Fr. Mike Schmitz introduces the book of Nehemiah and takes us through Nehemiah’s exemplary response to the call of God as he does what God asks simply because he asks. He also encourages us to pray for our enemies and explains the need to refrain from vengeance in our interactions with others, especially when we are provoked by their actions. Today’s readings are Nehemiah 1-2, Zechariah 12-13, and Proverbs 20:20-22.

Father Richard Rohr, OFM, introduces Franciscan Alternative Orthodoxy.

Francis’ starting place was human suffering instead of human sinfulness, and God’s identification with that suffering in Jesus. That did not put him in conflict with any Catholic dogmas or structures. His Christ was cosmic while also deeply personal, his cathedral was creation itself, and he preferred the bottom of society to the top. He invariably emphasized inclusion of the seeming outsider over any club of insiders, and he was much more a mystic than a moralist. In general, Francis preferred ego poverty to private perfection, because Jesus “became poor for our sake, so that we might become rich out of his poverty” (2 Corinthians 8:9).    

I sincerely think Francis found a Third Way, which is the creative and courageous role of a prophet and a mystic. He basically repeated what all prophets say: that the message and the medium for the message have to be the same thing. And Francis emphasized the medium itself, instead of continuing to clarify or contain the mere verbal message; this tends to be the “priestly” job, one which Francis never wanted for himself.  (Rohr, n.d.)  

We experience the influence of the Spirit in our inspiration and motivation that opens our mind to the “re-presentation” of the Divine in our community, worship, and meditation.

References

Daniel, CHAPTER 7. (n.d.). USCCB. Retrieved September 29, 2025, from https://bible.usccb.org/bible/daniel/7?9 

John, CHAPTER 1. (n.d.). USCCB. Retrieved September 29, 2025, from https://bible.usccb.org/bible/john/1?47 

Mason, M. (n.d.). Daily Readings. Creighton Online Ministries: Home. Retrieved September 29, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-29-2025 

Meditation on Psalm 138:1-5. (n.d.). Word Among Us. Retrieved September 29, 2025, from https://wau.org/meditations/2025/09/29/1392913/ 

Psalms, PSALM 138. (n.d.). USCCB. Retrieved September 29, 2025, from https://bible.usccb.org/bible/psalms/138?1 

Revelation, CHAPTER 12. (n.d.). USCCB. Retrieved September 29, 2025, from https://bible.usccb.org/bible/revelation/12?7 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 29, 2025, from https://cac.org/daily-meditations/franciscan-alternative-orthodoxy/ 

Schwager, D. (n.d.). You Will See the Angels of God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 29, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=sep29a 

Worship and Work

The texts from the Roman Catholic Lectionary today challenge us to petition the Spirit to guide our Baptismal task of transformation to priest, prophet, and leader in service of the people in our environment.

Transformation by Service

The reading from the Letter to the Hebrews declares God Has Spoken by His Son and proclaims The Son Is Superior to Angels.

* [1:1–4] The letter opens with an introduction consisting of a reflection on the climax of God’s revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets (Heb 1:1), including Abraham, Moses, and all through whom God spoke. But now in these last days (Heb 1:2) the final age, God’s revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him God created the universe. Heb 1:3–4, which may be based upon a liturgical hymn, assimilate the Son to the personified Wisdom of the Old Testament as refulgence of God’s glory and imprint of his being (Heb 1:3; cf. Wis 7:26). These same terms are used of the Logos in Philo. The author now turns from the cosmological role of the preexistent Son to the redemptive work of Jesus: he brought about purification from sins and has been exalted to the right hand of God (see Ps 110:1). The once-humiliated and crucified Jesus has been declared God’s Son, and this name shows his superiority to the angels. The reason for the author’s insistence on that superiority is, among other things, that in some Jewish traditions angels were mediators of the old covenant (see Acts 7:53; Gal 3:19). Finally, Jesus’ superiority to the angels emphasizes the superiority of the new covenant to the old because of the heavenly priesthood of Jesus.

* [1:5–14] Jesus’ superiority to the angels is now demonstrated by a series of seven Old Testament texts. Some scholars see in the stages of Jesus’ exaltation an order corresponding to that of enthronement ceremonies in the ancient Near East, especially in Egypt, namely, elevation to divine status (Heb 1:5–6); presentation to the angels and proclamation of everlasting lordship (Heb 1:7–12); enthronement and conferral of royal power (Heb 1:13). The citations from the Psalms in Heb 1:5, 13 were traditionally used of Jesus’ messianic sonship (cf. Acts 13:33) through his resurrection and exaltation (cf. Acts 2:33–35); those in Heb 1:8, 10–12 are concerned with his divine kingship and his creative function. The central quotation in Heb 1:7 serves to contrast the angels with the Son. The author quotes it according to the Septuagint translation, which is quite different in meaning from that of the Hebrew (“You make the winds your messengers, and flaming fire your ministers”). The angels are only sent to serve…those who are to inherit salvation (Heb 1:14).

* [1:6] And again, when he leads: the Greek could also be translated “And when he again leads” in reference to the parousia. (Hebrews, CHAPTER 1 | USCCB, n.d.)

Psalm 97 praises the Glory of God’s Reign.

* [Psalm 97] The hymn begins with God appearing in a storm, a traditional picture of some ancient Near Eastern gods (Ps 97:1–6); cf. Ps 18:8–16; Mi 1:3–4; Heb 3:3–15. Israel rejoices in the overthrowing of idol worshipers and their gods (Ps 97:7–9) and the rewarding of the faithful righteous (Ps 97:10–12). (Psalms PSALM 97 | USCCB, n.d.)

The Gospel of Mark describes the Beginning of the Galilean Ministry when Jesus Calls the First Disciples.

* [1:14–15] After John had been arrested: in the plan of God, Jesus was not to proclaim the good news of salvation prior to the termination of the Baptist’s active mission. Galilee: in the Marcan account, scene of the major part of Jesus’ public ministry before his arrest and condemnation. The gospel of God: not only the good news from God but about God at work in Jesus Christ. This is the time of fulfillment: i.e., of God’s promises. The kingdom of God…Repent: see note on Mt 3:2.

* [1:16–20] These verses narrate the call of the first Disciples. See notes on Mt 4:18–22 and Mt 4:20. (Mark, CHAPTER 1 | USCCB, n.d.)

David Crawford comments that the purpose that should fill our lives is to worship and follow God. 

Mark 1 tells us that when Jesus called, Andrew, Simon, James and John immediately dropped everything to follow.  They prioritized following Jesus over work and familial responsibilities.  Too often I have been ready to follow on my own terms, willing to do what Jesus calls when it did not conflict with my other plans.  In fact, I may not even have listened for Jesus calling until after finishing work and taking some “me” time in front of the television.   My song for 2025 will be Lead Me, Lord* and I will follow.

• Soloist Ariel Merivil with the First-Plymouth Church choir (Crawford, n.d.)

Don Schwager quotes “Common people on an uncommon mission,” by Eusebius of Caesarea (260/263-340 AD).

"Reflect on the nature and grandeur of the one Almighty God who could associate himself with the poor of the lowly fisherman's class. To use them to carry out God's mission baffles all rationality. For having conceived the intention, which no one ever before had done, of spreading his own commands and teachings to all nations, and of revealing himself as the teacher of the religion of the one Almighty God to all humanity, he thought good to use the most unsophisticated and common people as ministers of his own design. Maybe God just wanted to work in the most unlikely way. For how could inarticulate folk be made able to teach, even if they were appointed teachers to only one person, much less to a multitude? How should those who were themselves without education instruct the nations?... When he had thus called them as his followers, he breathed into them his divine power, and filled them with strength and courage. As God himself he spoke God's true word to them in his own way, enabling them to do great wonders, and made them pursuers of rational and thinking souls, by empowering them to come after him, saying: 'Come, follow me, and I will make you fish for people' (Mark 1:17, Matthew 4:19). With this empowerment God sent them forth to be workers and teachers of holiness to all the nations, declaring them heralds of his own teaching." (excerpt from PROOF OF THE GOSPEL 3.7) (Schwager, n.d.)

The Word Among Us Meditation on Hebrews 1:1-6 comments that this letter, probably written a little before AD 70, seems to have been addressed to Jewish Christians. They would have been very familiar with the idea of the “purification” mentioned here. According to the Law of Moses, the high priest was commanded to make annual sacrifices to purify the people from their sins (see Leviticus 16).

Keep this background in mind as you’re reading through Hebrews in the coming weeks, especially if you feel like you could use some encouragement. Jesus, the One who “accomplished purification,” is the One who “sustains all things by his mighty word” and is now seated “at the right hand of the Majesty on high” (Hebrews 1:3). He is the One through whom God has spoken to us. And the purification he accomplished was not just for the readers of the Letter to the Hebrews—it was for you!

“Lord, thank you for coming to purify me! May I grow to love you more and more each day!” (Meditation on Hebrews 1:1-6, n.d.)

Friar Jude Winkler notes the difference in theology and style from Paul that point to a Jewish Christian author of Hebrews likely from Alexandria who is familiar with Greek philosophy and the spirituality of the “icon” making God present in some way. The message in Mark notes the Kingdom is not a time or a place but is when God’s Love is present in our hearts. Friar Jude reminds us that God transforms the talents we have to serve the Kingdom.

Fr. Richard Rohr, OFM, points to the transformative power of St. Francis and other more recent mystics and prophets. Francis of Assisi (1182–1226) was a living exemplar of where we are all being attracted and led. Just as the Cosmic Christ serves as the Omega Point (Teilhard de Chardin’s term) for all of history, Francis is also a prime attractor, or what medieval theologians called a “final cause.” Christ and Francis draw humanity forward just by walking the full journey themselves. Transformed people quite simply transform people and set the bar of history higher for all of us. That is one of the ways we fundamentally “help” other people.

God gives us highly evolved people to pull us all forward. The Christian word for them was simply “saint.” We cannot imagine something until we see it through a living model or archetypal figure. Then it constellates in our consciousness as maybe possible for us too. Through his story, Francis is still greasing the wheels of consciousness and holiness. It then rubs off and spreads out by osmosis.  

I felt this strongly when I was invited to accompany the Dalai Lama. He said little beyond, “My religion is kindness,” but the stadium was packed. The lines just to see him, or perhaps touch him, reached across the Ohio River bridge to Louisville. Many pointed out the direct line between that event and Thomas Merton’s presence down the Kentucky road at Gethsemani Abbey. Merton, Mother Teresa, Pope Francis, and the Dalai Lama are all good examples of prime attractors in our own time. (Rohr, n.d.)

We contemplate the “work” of sharing the “Good News” and seek knowledge through the Spirit to make it real to those we encounter in our own time and place.

References

Crawford, D. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved January 13, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/011325.html 

Hebrews, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved January 13, 2025, from https://bible.usccb.org/bible/hebrews/1?1 

Mark, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved January 13, 2025, from https://bible.usccb.org/bible/mark/1?14 

Meditation on Hebrews 1:1-6. (n.d.). The Word Among Us: Homepage. Retrieved January 13, 2025, from https://wau.org/meditations/2025/01/13/1179146/ 

Psalms PSALM 97 | USCCB. (n.d.). Daily Bible Readings. Retrieved January 13, 2025, from https://bible.usccb.org/bible/psalms/97?1 

Rohr, R. (n.d.). Love Draws Us Forward. Center for Action and Contemplation. Retrieved January 13, 2025, from https://cac.org/daily-meditations/love-draws-us-forward/ 

Schwager, D. (n.d.). The Kingdom of God Is at Hand. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 13, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jan13