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 

Watchful and Prepared

The texts from the Roman Catholic Lectionary today resonate with the reality of Nature around us in November coming to the end of another season of growing and life.

Fall and Faith

 

The reading from the Book of Daniel declares the Resurrection of the Dead.

* [12:2] Many of those who sleep: Daniel does not envisage the universal resurrection as later developed. Two groups are distinguished, one that rises to eternal life, the other to reproach and disgrace. Then “those with insight” (11:33–35) are singled out for special honor.1

 

Psalm 16 is a song of Trust and Security in God.

* [16:10] Nor let your devout one see the pit: Hebrew shahath means here the pit, a synonym for Sheol, the underworld. The Greek translation derives the word here and elsewhere from the verb shahath, “to be corrupt.” On the basis of the Greek, Acts 2:25–32; 13:35–37 apply the verse to Christ’s resurrection, “Nor will you suffer your holy one to see corruption.”2 

The reading from the Letter to the Hebrews celebrates Christ’s One Sacrifice instead of many.

* [10:11–18] Whereas the levitical priesthood offered daily sacrifices that were ineffectual in remitting sin (Heb 10:11), Jesus offered a single sacrifice that won him a permanent place at God’s right hand. There he has only to await the final outcome of his work (Heb 10:12–13; cf. Ps 110:1). Thus he has brought into being in his own person the new covenant prophesied by Jeremiah (Jer 31:33–34) that has rendered meaningless all other offerings for sin (Heb 10:14–18).3 

In the Gospel of Mark, the Coming of the Son of Man recalls the lesson of the Fig Tree and the necessity for watchfulness.

* [13:3–37] Jesus’ prediction of the destruction of the temple (Mk 13:2) provoked questions that the four named disciples put to him in private regarding the time and the sign when all these things are about to come to an end (Mk 13:3–4). The response to their questions was Jesus’ eschatological discourse prior to his imminent death. It contained instruction and consolation exhorting the disciples and the church to faith and obedience through the trials that would confront them (Mk 13:5–13). The sign is the presence of the desolating abomination (Mk 13:14; see Dn 9:27), i.e., of the Roman power profaning the temple. Flight from Jerusalem is urged rather than defense of the city through misguided messianic hope (Mk 13:14–23). Intervention will occur only after destruction (Mk 13:24–27), which will happen before the end of the first Christian generation (Mk 13:28–31). No one but the Father knows the precise time, or that of the parousia (Mk 13:32); hence the necessity of constant vigilance (Mk 13:33–37). Luke sets the parousia at a later date, after “the time of the Gentiles” (Lk 21:24). See also notes on Mt 24:1–25:46.4 

Scott McClure comments that the drama spoken of in these readings is, quite literally, earth-shattering.

Can we feel this sense of joy in the inheritance God makes available to us? If not, how can we come to know it or, if we’ve lost it, recapture it? As tempting as it is to try and close this reflection with a neat and tidy answer, sometimes it is a question rather than an answer that we need to sit with and pray with. I pray we may all come to know this joy through personal encounter with Jesus in his infinite love.5 

Don Schwager quotes “My words shall not pass away,” by Gregory the Great (540-604 AD).

"Nothing of this world is more durable than the heavens and the earth, and nothing in the order of nature passes away more quickly than speech. Words, as long as they are incomplete, are not yet words. Once completed they cease utterly to be. In fact they cannot be perfected except by their own passing away. Therefore he says: 'Heaven and earth shall pass away, but my words shall not pass.' As if he were openly to say: all that seems to you enduring and unchangeable is not enduring and without change in eternity. And everything of mine that seems to pass away is enduring and without change. My speech, that seems to pass away, utters thoughts (sententiae manentes) which endure forever." (excerpt from HOMILIES 1)6 

The Word Among Us Meditation on Hebrews 10:11-14, 18 comments that we can “confidently approach the throne of grace to receive mercy and to find grace for timely help” (Hebrews 4:16).

Keep this magnificent truth in the forefront of your mind, especially when you start to feel discouraged by your sin or if you begin to feel the pangs of guilt for sins you’ve already confessed. Jesus is seated “forever at the right hand of God,” and all his enemies—especially sin—are being made his footstool (Hebrews 10:12, 13). He is also standing by your side, assuring you of his mercy and salvation. Take some time right now to silence your heart and listen to him. “All praise to you, Jesus! You are my salvation!”7

 

Friar Jude Winkler discusses the apocalyptic literature of Daniel invoking Michael the Archangel to command the armies of heaven so that God’s will would be done on earth. In the Mass, the Cross is “re-presented” as we experience being outside time and space. Friar Jude reminds us that Jesus has invited us to already be living in eternity as we come to appreciate the signs around us of our personal end times.

 

Fr. Richard Rohr, OFM, has recognized the power of Twelve-Step programs to bring about spiritual transformation. The steps parallel the counterintuitive wisdom of Jesus.

Addicts—which I’m convinced are all of us, in one way or another—have an intense resistance to change. We like predictability and control. That’s one of the reasons addicts find it easier to have a relationship with a process or a substance rather than with people. Unlike objects, people are unpredictable. Having a drink, making a purchase, or turning to our devices can change our superficial mood very quickly. Even though the mood shift doesn’t last, it makes us feel like we are in control for a while. We don’t have to change our thinking or way of relating to people. We don’t have to sit with our boredom, discomfort, or anger, which short-circuits our ability to grow up and to move beyond whatever is in our way.8 

Nature, in the Fall, is a nudge from the Spirit to be prepared to die to self on the path to fullness of life.

 

References

1	(n.d.). Daniel, CHAPTER 12 | USCCB. Retrieved November 14, 2021, from https://bible.usccb.org/bible/daniel/12
2	(n.d.). Psalms, PSALM 16 | USCCB. Retrieved November 14, 2021, from https://bible.usccb.org/bible/psalms/16
3	(n.d.). Hebrews, CHAPTER 10 | USCCB. Retrieved November 14, 2021, from https://bible.usccb.org/bible/hebrews/10
4	(n.d.). Mark, CHAPTER 13 | USCCB. Retrieved November 14, 2021, from https://bible.usccb.org/bible/mark/13
5	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved November 14, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/111421.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved November 14, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=nov14
7	(n.d.). The Word Among Us: Homepage. Retrieved November 14, 2021, from https://wau.org/meditations/2021/11/14/245863/
8	(n.d.). Daily Meditations Archive: 2021 - Center for Action and Contemplation. Retrieved November 14, 2021, from https://cac.org/a-willingness-to-change-2021-11-14/