Hearing and Speaking

The texts from the Roman Catholic Lectionary today challenge us to act on the mystical encounter with the Divine that is our invitation to become fishers of people.

Fishers of People

The reading from the Prophet Isaiah is a Vision of God in the Temple.

* [6:1] In the year King Uzziah died: probably 742 B.C., although the chronology of this period is disputed. A high and lofty throne: within the holy of holies of the Jerusalem Temple stood two cherubim, or winged sphinxes, whose outstretched wings served as the divine throne (1 Kgs 6:23–28; Ez 1:4–28; 10:1, 20). The ark of the covenant was God’s footstool (Ps 132:7–8; 1 Chr 28:2), placed under the cherubim (1 Kgs 8:6–7). Temple: the holy place, just in front of the holy of holies.

* [6:2] Seraphim: the plural of saraph (“to burn”), a term used to designate the “fiery” serpents of the wilderness (Nm 21:8; Dt 8:15), and to refer to “winged” serpents (Is 14:29; 30:6). Here, however, it is used adjectivally of the cherubim, who are not serpent-like, as seen in the fact that they have faces and sexual parts (“feet”). See the adaptation of these figures by Ezekiel (Ez 1:10–12; 10:4–15).

* [6:3] Holy, holy, holy: these words have been used in Christian liturgy from the earliest times.

* [6:4] Smoke: reminiscent of the clouds which indicated God’s presence at Mount Sinai (Ex 19:16–19; Dt 4:11) and which filled the tabernacle (Ex 40:34–38) and the Temple (1 Kgs 8:10–11) at their dedication.

* [6:5] Doomed: there are two roots from which the verb here could be derived; one means “to perish, be doomed,” the other “to become silent,” and given Isaiah’s delight in puns and double entendre, he probably intended to sound both notes. “I am doomed!” is suggested by the popular belief that to see God would lead to one’s death; cf. Gn 32:31; Ex 33:20; Jgs 13:22. “I am struck silent!” is suggested by the emphasis on the lips in vv. 5–6, and such silence is attested elsewhere as the appropriate response to the vision of the Lord in the Temple (Hb 2:20).

* [6:7] Touched your lips: Isaiah is thus symbolically purified of sin in preparation for his mission as God’s prophet. (Isaiah, CHAPTER 6 | USCCB, n.d.)

Psalm 138 offers Thanksgiving and Praise.

* [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 | UISCCB, n.d.)

In the reading from the First Letter of Paul to the Corinthians presents the Gospel Teaching about the Resurrection of Christ.

* [15:3–7] The language by which Paul expresses the essence of the “gospel” (1 Cor 15:1) is not his own but is drawn from older credal formulas. This credo highlights Jesus’ death for our sins (confirmed by his burial) and Jesus’ resurrection (confirmed by his appearances) and presents both of them as fulfillment of prophecy. In accordance with the scriptures: conformity of Jesus’ passion with the scriptures is asserted in Mt 16:1; Lk 24:25–27, 32, 44–46. Application of some Old Testament texts (Ps 2:7; 16:8–11) to his resurrection is illustrated by Acts 2:27–31; 13:29–39; and Is 52:13–53:12 and Hos 6:2 may also have been envisaged.

* [15:9–11] A persecutor may have appeared disqualified (ouk…hikanos) from apostleship, but in fact God’s grace has qualified him. Cf. the remarks in 2 Corinthians about his qualifications (2 Cor 2:16; 3:5) and his greater labors (2 Cor 11:23). These verses are parenthetical, but a nerve has been touched (the references to his abnormal birth and his activity as a persecutor may echo taunts from Paul’s opponents), and he is instinctively moved to self-defense. (1 Corinthians, CHAPTER 15 | USCCB, n.d.)

In the Gospel of Luke, Jesus Calls the First Disciples including Simon the Fisherman.

* [5:1–11] This incident has been transposed from his source, Mk 1:16–20, which places it immediately after Jesus makes his appearance in Galilee. By this transposition Luke uses this example of Simon’s acceptance of Jesus to counter the earlier rejection of him by his hometown people, and since several incidents dealing with Jesus’ power and authority have already been narrated, Luke creates a plausible context for the acceptance of Jesus by Simon and his partners. Many commentators have noted the similarity between the wondrous catch of fish reported here (Lk 5:4–9) and the post-resurrectional appearance of Jesus in Jn 21:1–11. There are traces in Luke’s story that the post-resurrectional context is the original one: in Lk 5:8 Simon addresses Jesus as Lord (a post-resurrectional title for Jesus—see Lk 24:34; Acts 2:36—that has been read back into the historical ministry of Jesus) and recognizes himself as a sinner (an appropriate recognition for one who has denied knowing Jesus—Lk 22:54–62). As used by Luke, the incident looks forward to Peter’s leadership in Luke-Acts (Lk 6:14; 9:20; 22:31–32; 24:34; Acts 1:15; 2:14–40; 10:11–18; 15:7–12) and symbolizes the future success of Peter as fisherman (Acts 2:41). (Luke, CHAPTER 5 | USCCB, n.d.)

Larry Gillick, S.J. comments that Simon makes a very honest self-negative proclamation. Jesus trumps that with an intimate invitation to come with Him. Jesus does not deny Simon’s sinful confession and maybe He thinks to Himself, “Simon, you ain’t seen nothing yet!”

Two huge words attract my reflection, shallow and deep. I think the reason they did not catch any fish was it was so dark they didn’t know they were in three feet of water. “Deeper” is where they find their value, their identities. Shallow is quicker at which to arrive. Deeper takes time and patience. Their true worth, value, names were arrived at by hard rowing out into the dark, quiet and alone. Sounds like the right place and the right time for Jesus to catch me, if You can and You definitely can! (Gillick, n.d.)

Don Schwager quotes “By faith Peter casts the nets of Christ's teaching,” by Maximus of Turin (died between 408-423 AD)

"'That you may understand that the Lord was speaking of spiritual fishing, however, Peter says, 'Master, we toiled all night and took nothing! But at your word I will let down the nets.' It is as if he were saying, 'Through the whole night our fishing has brought us nothing, and we have been laboring in vain. Now I will not fish with fishing gear but with grace, not with diligence acquired by skill but with the perseverance acquired by devotion.' When Peter lets down the nets at the word, therefore, he is in fact letting down the teachings in Christ. When he unfolds the tightly woven and well-ordered nets at the command of the Master, he is really laying out words in the name of the Savior in a fitting and clear fashion. By these words he is able to save not creatures but souls. 'We toiled all night,' he says, 'and took nothing.' Peter, who beforehand was unable to see in order to make a catch, enduring darkness without Christ, had indeed toiled through the whole night. But when the Savior's light shone upon him the darkness scattered, and by faith he began to discern in the deep what he could not see with his eyes." (excerpt from SERMON 110.2.1) (Schwager, n.d.)

The Word Among Us Meditation on Isaiah 6:1-8 comments how wonderful that God didn’t leave Peter and Isaiah in their fear and shame! Instead, he called them closer! God touched Isaiah and cleansed him of his sin. Even more, God invited him to speak to his people. And Jesus patiently reassured Peter, saying, “Do not be afraid,” and welcomed him to join in his mission of “catching men” (Luke 5:10).

Whenever you feel inadequate or afraid in God’s presence, remember Isaiah and Peter. Don’t allow those feelings to hold you back or paralyze you or make you feel disqualified from following Jesus. He loves you perfectly. He is so holy, so merciful, so good. You don’t have to be afraid.

“Here I am, Lord. I want to see you.” (Meditation on Isaiah 6:1-8, n.d.)

Friar Jude Winkler comments on the ecstatic experience of Isaiah’s inaugural vision of being called to a prophetic career. The significance of the “three days” in the kerygma of Paul includes a reference to a Jewish understanding of a method of the action of God. The witness of 500 to Jesus Resurrection is bravely cited by Paul. Friar Jude reminds us of the transformation of the skills and talents of the apostles to become “fishers of people”.

Fr. Richard Rohr, OFM, explains why the wisdom of the mystics is important to the future of Christianity and the healing of our souls. In the early 1960s, the Jesuit theologian Karl Rahner suggested that if Western Christianity did not rediscover its mystical foundations, we might as well close the doors of the churches because we had lost the primary reason for our existence. We don’t need to be afraid of the word “mystic.” It simply means one who has moved from mere belief or belonging systems about God to actual inner experience. All spiritual traditions at their mature levels agree that such a movement is possible, desirable, and even available to everyone. Fr Richard introduces scholar Elaine Heath who emphasizes that the inner experience of the mystics is connected to their concern for the outer world.

Mysticism, contrary to popular belief, is not essentially about private numinous experiences…. Christian mysticism is about the holy transformation of the mystic by God, so that the mystic becomes instrumental in the holy transformation of God’s people. This transformation always results in missional action in the world…. 

Those who could properly be called the great Christian mystics, such as St. John of the Cross, attained a radical degree of holy transformation as a result of their encounters with the Triune God. That is, their inward transformation resulted in an outward life of extraordinary impact on the world…. Christian mysticism … is the God-initiated experience of being moved beyond oneself into greater depths of divine love. This movement results in an inward transformation of wholeness and integration and an outward life of holiness, an increasing love of God and neighbor. [2] (Rohr, n.d.)

We contemplate our experience of transformation and celebrate the mystical Presence of the Spirit that moves us to act with truth, love, and compassion.

References

Gillick, L. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved February 9, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/020925.html 

Isaiah, CHAPTER 6 | USCCB. (n.d.). Daily Bible Readings. Retrieved February 9, 2025, from https://bible.usccb.org/bible/isaiah/6?1 

Luke, CHAPTER 5 | USCCB. (n.d.). Daily Bible Readings. Retrieved February 9, 2025, from https://bible.usccb.org/bible/luke/5?1 

Meditation on Isaiah 6:1-8. (n.d.). Word Among Us. Retrieved February 9, 2025, from https://wau.org/meditations/2025/02/09/1200617/ 

1 Corinthians, CHAPTER 15 | USCCB. (n.d.). Daily Bible Readings. Retrieved February 9, 2025, from https://bible.usccb.org/bible/1corinthians/15?1 

Psalms, PSALM 138 | UISCCB. (n.d.). Daily Bible Readings. Retrieved February 9, 2025, from https://bible.usccb.org/bible/psalms/138?1 

Rohr, R. (n.d.). Why Mysticism Matters. CAC Daily Meditations. Retrieved February 9, 2025, from https://cac.org/daily-meditations/why-mysticism-matters/ 

Schwager, D. (n.d.). You Will Catch People for the Kingdom of God. Daily Scripture net. Retrieved February 9, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=feb9 

Visions and Tribute

The texts from the Roman Catholic Lectionary today challenge us to contemplate the deeper meaning of our experiences as a guide to how the action we choose aligns with the Way of Jesus. 

Visions for Life

The reading from the Prophet Ezekiel shares the Vision of God on the Cherubim.

* [1:1] The thirtieth year, which corresponds to the fifth year of exile (v. 2), has never been satisfactorily explained; possibly it refers to the prophet’s age, or the anniversary of the finding of the book of the law in the Temple during Josiah’s reform of 622 (2 Kgs 22:1–13). The river Chebar: probably a canal near Nippur, southeast of Babylon, one of the sites on which the Jewish exiles were settled.

* [1:2] The fifth day…the fifth year: the end of July, 593 B.C.; cf. v. 1.

* [1:4] The North: Zaphon, the traditional abode of the gods; see notes on Jb 37:22; Ps 48:3; Is 14:13–15.

* [1:5] Four living creatures: identified as cherubim in 10:1–2, 20. Known from Assyrian religion as minor guardian deities of palaces and temples, the cherubim were usually portrayed in gigantic sculpture with the bodies of bulls or lions, wings like an eagle and a human head. In the Jerusalem Temple, the Lord was enthroned above in the holy of holies (Is 6:1–2).

* [1:26] Looked like a human being: the God who transcends the powers of the human imagination is pictured here in the likeness of an enthroned human king. (Ezekiel, CHAPTER 1 | USCCB, n.d.)

Psalm 148 offers praise for God’s Universal Glory.

* [Psalm 148] A hymn inviting the beings of heaven (Ps 148:1–6) and of earth (Ps 148:7–14) to praise God. The hymn does not distinguish between inanimate and animate (and rational) nature. (Psalms, PSALM 148 | USCCB, n.d.)

In the Gospel of Matthew, Jesus again foretells His Death and Resurrection and deals with the Temple Tax.

* [17:22–23] The second passion prediction (cf. Mt 16:21–23) is the least detailed of the three and may be the earliest. In the Marcan parallel the disciples do not understand (Mk 9:32); here they understand and are overwhelmed with grief at the prospect of Jesus’ death (Mt 17:23).

* [17:24–27] Like Mt 14:28–31 and Mt 16:16b–19, this episode comes from Matthew’s special material on Peter. Although the question of the collectors concerns Jesus’ payment of the temple tax, it is put to Peter. It is he who receives instruction from Jesus about freedom from the obligation of payment and yet why it should be made. The means of doing so is provided miraculously. The pericope deals with a problem of Matthew’s church, whether its members should pay the temple tax, and the answer is given through a word of Jesus conveyed to Peter. Some scholars see here an example of the teaching authority of Peter exercised in the name of Jesus (see Mt 16:19). The specific problem was a Jewish Christian one and may have arisen when the Matthean church was composed largely of that group.

* [17:24] The temple tax: before the destruction of the Jerusalem temple in A.D. 70 every male Jew above nineteen years of age was obliged to make an annual contribution to its upkeep (cf. Ex 30:11–16; Neh 10:33). After the destruction the Romans imposed upon Jews the obligation of paying that tax for the temple of Jupiter Capitolinus. There is disagreement about which period the story deals with.

* [17:25] From their subjects or from foreigners?: the Greek word here translated subjects literally means “sons.”

* [17:26] Then the subjects are exempt: just as subjects are not bound by laws applying to foreigners, neither are Jesus and his disciples, who belong to the kingdom of heaven, bound by the duty of paying the temple tax imposed on those who are not of the kingdom. If the Greek is translated “sons,” the freedom of Jesus, the Son of God, and of his disciples, children (“sons”) of the kingdom (cf. Mt 13:38), is even more clear.

* [17:27] That we may not offend them: though they are exempt (Mt 17:26), Jesus and his disciples are to avoid giving offense; therefore the tax is to be paid. A coin worth twice the temple tax: literally, “a stater,” a Greek coin worth two double drachmas. Two double drachmas were equal to the Jewish shekel and the tax was a half-shekel. For me and for you: not only Jesus but Peter pays the tax, and this example serves as a standard for the conduct of all the disciples. (Matthew, CHAPTER 17 | USCCB, n.d.)

Tamora Whitney comments that it seems to her that Jesus is showing his true dual nature here. He is wholly God, and wholly man, son of God and son of Man.

This is a little miracle you don’t hear much about. I think the layers in this story are interesting. As God he is exempt from the tax but as man he will pay it, with miracle money. It’s a little bit of, let’s not make any more waves, things will go bad soon enough on their own. It is also a reflection of Render unto Caesar that which is Caesar’s and render unto God that which is God’s. While Jesus is here, he’s still subject to man’s laws and to human nature, even though he is really God. (Whitney, n.d.)

Don Schwager quotes “Jesus speaks of his death and resurrection,” by Origen of Alexandria (185-254 AD).

"I think we have an obligation to examine this, too: that Jesus was delivered into the hands of men, not by men into the hands of men but by powers to whom the Father delivered his Son on behalf of us all. In the very act of being delivered and coming under the power of those to whom he was delivered, he "destroyed him who had the power of death." For "through death he destroyed him who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong bondage." (excerpt from COMMENTARY ON MATTHEW 13.8) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 17:22-27 comments that title, “child of the kingdom”—and all the privileges and responsibilities that come with it—belongs to everyone who becomes a son or daughter of God through Baptism. It’s what St. Paul meant when he wrote that we are “fellow citizens . . . and members of the household of God” (Ephesians 2:19). It’s what Peter meant when he urged us to “be built into a spiritual house” that gives glory to God (1 Peter 2:5).

You may feel that you are a distant cousin of that kingdom. You may have times when it feels as if you’re stuck in some wilderness by yourself while the true children of the kingdom enjoy life in the palace. But that’s just not true. You belong because your heavenly Father chose you from before time began (Ephesians 1:4). You belong because Jesus died and rose for you (2 Corinthians 5:14-17). You belong because God has sent his Spirit into your heart (Galatians 4:6).

Who are you? A child of the kingdom. Never forget that.

“Jesus, thank you for making me a child of your kingdom! Teach me how to live in that calling every day.” (Meditation on Matthew 17:22-27, n.d.)

Friar Jude Winkler notes that Ezekiel was taken to Babylon in the first exile in 590 BCE prior to the major exile in 587 BCE. The visions of Ezekiel may have been connected to his mental state and phenomena like thunderstorms that resonated with the Glory of God. Jesus as Son of Man and Suffering Servant (Daniel 7 and the Song of Songs) would not have to pay the Temple Tax. Friar Jude reminds us that Matthew’s Gospel contains episodes that support the choice of Peter as the leader of the Church.

Fr. Richard Rohr, OFM, comments that the concept and human experience of mother is so primal, so big, deep, universal, and wide that to apply it only to our own mothers is far too small a container. It can only be applied to God. This is revolutionary! Mother is, for Julian of Norwich, the best descriptor for God Herself! Fr. Richard uses this to illustrate the courageous, original, and yet fully orthodox character of Julian’s teaching. Father Richard considers the archetypal human need for maternal care.

Julian helps me finally understand one major aspect of my own Catholic culture: why in heaven’s name, for centuries, did both the Eastern and Western Churches attribute so many beautiful and beloved places, shrines, hills, cathedrals, and works of religious art in the Middle East and Europe, not usually to Jesus, or even to God, but to some iteration of Mother Mary? I’ve always thought it was scripturally weak but psychologically brilliant. Many people in Julian’s time didn’t have access to scripture—in fact, most couldn’t read at all. They interpreted at the level of archetype and symbol. The “word” or logos was quite good, but a feminine image for God was even better.   

This seemed to later sola scriptura (by scripture alone) traditions like a huge aberration or even outright heresy. Yet that is how much the soul needed a Mother Savior and a God Nurturer! In a profoundly patriarchal, hierarchical, judgmental, exclusionary, imperial, and warlike period of history and Christianity, I believe it was probably necessary and salutary.  

God is, in essence, like a good mother—so compassionate that there was no need to compete with a Father God—as we see in Julian’s always balanced teachings. [2] (Rohr, n.d.)

When we encounter situations on our journey when our feelings may strongly urge us to “rock the boat” we invoke the Spirit of Wisdom to show the better Way to do as Jesus does.

References

Ezekiel, CHAPTER 1 | USCCB. (n.d.). USCCB. Retrieved August 12, 2024, from https://bible.usccb.org/bible/ezekiel/1?2 

Matthew, CHAPTER 17 | USCCB. (n.d.). USCCB. Retrieved August 12, 2024, from https://bible.usccb.org/bible/matthew/17?22 

Meditation on Matthew 17:22-27. (n.d.). The Word Among Us: Homepage. Retrieved August 12, 2024, from https://wau.org/meditations/2024/08/12/1046326/ 

Psalms, PSALM 148 | USCCB. (n.d.). USCCB. Retrieved August 12, 2024, from https://bible.usccb.org/bible/psalms/148?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Mother Father God. Retrieved August 12, 2024, from https://cac.org/daily-meditations/mother-father-god/ 

Schwager, D. (n.d.). Not to Give Offense. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 12, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug12 

Whitney, T. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 12, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/081224.html