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Home  / News & Publications /  Michigan Catholic News / 2010 /  Our call to ministry comes from God

by Fr. Richard C. Macey special to The Michigan Catholic
Published January 29, 2010

First Reading: Isaiah 6:1-2a, 3-8

This passage comes from the call of Isaiah as a prophet for God to His people, either his initial call or a subsequent call for a particular task. He uses images and language for the call and commissioning of a prophet in the Bible (e.g., 1 Kings 22:19-21 for Micaiah ben Imlah). King Uzziah died about 739 B.C. Some exegetes date Isaiah’s ministry to confront the threat of the Syrian-Ephraimite (Samarian) War about 734 B.C.

After the mention of the death of the earthly king, the prophet refers to the Lord in the image of a heavenly ruler. He is also in the place of worship, “the temple.” God occupies both positions for His people.

The triple, “holy, holy, holy,” is the Hebrew way of saying that God is the holiest one. Holiness is an “otherness,” someone or something, which is not connected to the human world of events.

The descriptions of fire and smoke are the ophanies. They are ways of indicating that God is present. The presence of an altar also indicates that it uses the image of sacrificial worship.

The fire, which consumes the offering, is used here to purify the lips of the prophet. Isaiah responds, just like Samuel responded to the call of God: “Here I am!” The prophet cries, “Woe is me!” He is aware that he is unworthy for the vision he is seeing.

Through the rite of purification, the seraph tells Isaiah, “Your wickedness is removed, your sin purged.” Isaiah is ready to accept the call and mission unconditionally. The feeling of unpreparedness is a common response to anyone, who feels called to sacred duty.

Second Reading: 1 Corinthians 15:1-11 (short version: 1 Corinthians 15:3-8, 11)

Paul cites five groups of witnesses to the Resurrection: Cephas/Peter, the Twelve, 500 brethren, James, all the apostles. He then adds his own witness, as an apostle, which means “one who is sent.” He “handed on to you … what I also received.” Paul repeats a traditional credal formula. Christ is the focus of the creed. He “died … was buried … was raised … appeared.”

The first and third parts are confirmed by the second and fourth. The proof that He died was that He was buried. The proof that He was raised is that He appeared to witnesses. The word “appeared” is also used for the appearances of God in the Old Testament, a description of divine transcendence. The glory of God is revealed.

Paul confesses that he was “not fit to be called an apostle,” because of his participation in the persecution of “the Church of God.”

Paul, too, felt unprepared to accept his calling. He depended upon “the grace of God” to make up for his weakness.

Gospel: Luke 5:1-11

After Jesus demonstrated His own power in ministry, He calls those, who will be given the shared responsibility of continuing His work. Simon (Peter) is the first one to be called in the Synoptic Gospels. The scene anticipates and foreshadows the end of the Gospel. Peter confesses Jesus to be “Lord,” rather than his first appellation of “Master,” and admits he is “a sinful man.”

Jesus “sat down and taught.” It could be a practical action in a small boat, or it could symbolize His role as a teacher.

Peter told Jesus to “depart from me.” He didn’t tell Jesus to leave the boat! Rather, he recognized that Jesus is in a different stratum of life. Peter could not be considered to be His equal. The large catch of fish may symbolize the future missionary activity of the Church. It also suggests the abundance of the Kingdom of God. The action of the fishermen is a response to the command of Jesus.

Jesus addresses Simon. The phrase, “you will be catching men,” is in the singular. Some exegetes have interpreted this as a petrine duty, left to Peter alone. It may also emphasize the individual call of Jesus, not just a general statement to the whole community. Also, it indicates a connection to the ministry of Jesus.

The observation that “they left everything” indicates the complete and total abandonment of their past life in following Jesus.

Jesus told Peter, “Do not be afraid!” It is a command that appears elsewhere in the Lucan narrative: 1:3, 30; 8:50; 12:32; Acts 18:9; 27:24. It is a common feeling when we face our own inadequacy. When I was a deacon, preparing for ordination, I asked my deacon supervisor, Fr. Art Fauser: “When do you stop feeling butterflies in the stomach as you preach?” My worst grades in school were in public speaking. I felt intimidated by a crowd. He smiled and said to me in his own gentle way: “I have been ordained for 25 years. And I still feel them as I start to preach.” He was right! But it helps when you know that you have something or some experience to share with the people, who are looking up to you. God puts what you are to say into your heart, not just your mind. Then, you hardly feel the stare. You just feel this word, which has been planted in you. The fear subsides in doing and saying what you have been given, not just something that you made up.

Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.