We Have Heard With Our Ears

When Moses went and told the people all the Lord’s words and laws, they responded with one voice, “Everything the Lord has said we will do.” Moses then wrote down everything the Lord had said. (Exodus 24:3-4)

Nowadays most Americans think their experience of God should be intellectual and cerebral. They expect to encounter God by reading or in a text. They discount the importance of their bodies when experiencing the divine. They often think that they cannot experience God except in their minds. Many are sure that what they think is more important than what they do.

Throughout the Bible, however, people do not encounter God by reading but by their hearing or with their eyes. Exodus 24 describes how the 70 leaders and judges of the Israelite clans gathered at Mt. Sinai heard Moses proclaim the covenant and commandments long before they were written down. On the foothills of Mt. Sinai, these 70 judges saw the same thing St. John saw in the Book of Revelation: the Lord enthroned in glory on a sapphire pavement brighter and more pure than the sky. They glimpsed eternity.

Jesus said, “Blessed are those who hear the word of God and keep it.” He is that divine Word. It is by hearing that we encounter the Word made flesh and his words. Jesus told the apostles, “Many prophets longed to see what you see.” The apostles saw the Word made flesh. During the pandemic, we learned again about how important it is—that it is possible—to receive Holy Communion with our eyes when we cannot receive the Sacred Host in our mouths. 

We turn to God so that we can hear him. We open our eyes so that we can see him. In Psalm 40, King David says, “You have given me ears to hear you.” The epistle to the Hebrews quotes this, understanding Christ as the one whose ears hear what the Father says. The prophet Isaiah picks up on this theme as well, speaking for the Messiah: “The Lord God wakens my ear to hear as the learned” (Isaiah 50). What we hear, what we listen to you shapes and forms us in fundamental ways. Who we listen to reveals who we are and who we want to be.

The Word was meant to be heard, not read. This was due, in part, to widespread illiteracy and the difficulty of having books easily accessible. But even when more people can read and books are available, the Word is still meant to be heard. The Word is meant to be experienced viscerally, in our guts not just in our heads. Even when we pray —by ourselves in our rooms—the words of our prayer should be heard and not just recited in our heads; all the spiritual guides have always taught that we should move our lips and feel our breath forming the words of our prayer even if we cannot hear them. We pray with our whole bodies, not just our heads. Never just with our heads.

Listening to the Word of God, experiencing the divine with our ears forms us to be the Body we want to be. We want to hear the Word of God and keep it. We want to hear the Word of God and become that word ourselves. We need to practice listening on a daily basis and cut through the inner static or feedback we all have in our heads. Slowly reading a psalm every day helps us do this. Sitting quietly for a few minutes and saying the Jesus Prayer, “Jesus, Son of David, have mercy on me” (Luke 18:38) can help us do this. 

“Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Revelation 3:20).

I am Sending my Angel

See, I am sending my angel ahead of you to guard you along the way and to bring you to the place I have prepared. (Exodus 23:20)

The Lord promises Moses that not just any angel but MY angel will lead the Chosen People to the Promised Land. This particular angel–named Metatron in Jewish folklore but sometimes also identified with Michael–would be the guardian angel of the people, just as each nation/language group–there were thought to be 70 or 72 such “nations”–had a guardian angel.

Christians understand this reference to MY angel, however, to be either the Holy Spirit or the Logos himself. (As Christians understand the Logos to be the divine Person speaking with Moses, it seems more consistent that the reference to “my angel” would be the Spirit rather than the Logos referring to himself in this way.) Almost all the appearances of “God” or “the Lord” in the Old Testament are understood to be the Logos, anticipating his coming among us; throughout the Gospel According to St. John, the point is made that no mortal has ever met or seen or experienced the Father–only the Son, who reveals the character of the Father by the Son’s self-revelation.

Prophets, such as Malachi, also refer to “God’s angel” in a way that Christians understand to be referring to the Logos. The angel who appeared in the fiery furnace in the book of Daniel is understood to be the Logos, the divine messenger sent to protect the three young men. As “angel” means “messenger,” it is one way that early Christians understood Christ: he is the divine messenger of the Father.

As theology became more sophisticated, Christians understood this understanding of Christ as an “angel” was inadequate. But many were reluctant to abandon theological language that had been in use since the earliest days. It was this adherence to a previous “orthodoxy” that came to be known as heresy–heresy meaning “choice” and it was a choice to reject the theological advances of the Church as she came to understand Christ more clearly.

Faithful adherence to Tradition or stubborn heretical obstinacy … a fine line divides these two attitudes. Only by faithful discernment, “listening,” can we distinguish between them as the Church adjusts her language so that the Gospel can be clearly understood in new times and places. The message must remain the same even as vocabulary changes.

Violence, Altars, and Modest Priests?

Aaron, brother of Moses, offers sacrifice as High Priest.
This stained glass window can be found in
Cathedral of Our Lady and St Philip Howard, Arundel


And the LORD said to Moses, “Thus you shall say to the people of Israel: ‘You have seen for yourselves that I have talked with you from heaven. You shall not make gods of silver to be with me, nor shall you make for yourselves gods of gold. An altar of earth you shall make for me and sacrifice on it your burnt offerings and your peace offering, your sheep and your oxen. In every place where I cause my name to be remembered I will come to you and. If you make me an altar of stone, you shall not build it of hewn stones, for if you wield your tool on it you profane it. And you shall not go up by steps to my altar, that your nakedness be not exposed on it. (Exodus 20:22-26)

Moses has just received the Ten Commandments and then God repeats what seems to be what he considers to be the most important commandment: “Do not worship any idols.” This is the summary of the Ten because authentic worship of the living God—not the futile worship of an idol, which stands for what does not exist or is untrue—covers and includes all the other commandments, just as Jesus summarizes the Law: “Love God …. Love your neighbor.”

Idol worship is not devil worship; an idol is not a devil, according to St. Paul. An idol is “no thing,” something that doesn’t exist. But we can insert ourselves into that empty space. Nature abhors a vacuum and we are made to worship. We will worship ourselves if we are not worshipping the true God.

Then God tells Moses, “Don’t use tools of violence to make an altar.” An altar is a place of peacemaking: making peace between God and humanity, God and specific persons, God and the whole created order. The place of such peacemaking should not be fashioned with iron tools (weapons). The sacrifice itself is violent enough.

Sacrifices were bloody affairs. Priests would cut the throat of the offered animal and blood would gush everywhere. He would catch the blood in a bowl. He would sprinkle the blood on the altar and the people. He would butcher the animal, cutting out the organs and cut the body into pieces; these organs and body parts—cuts of meat—would be roasted on the altar.

This was all very bloody, messy business. Priests wore very little as they did this, unlike the stained glass window of Aaron above. The vestments most priests wore during the actual sacrifice were loin clothes. (High priests would wear special vestments in certain occasions but these were constantly in need of being replaced because it was so hard to get the bloodstains out of the vestments.)

Because the vestments were so skimpy, it would be easy to see underneath the priestly loin cloth if the priest went up a few steps to the altar. So the altar was not meant to be more than a single step higher than the people on whose behalf the priest was making the sacrifice so that no one could see his nakedness.

Just like people are always wondering what a man is wearing under a kilt, people would peak to see what the priest had on under his loincloth vestment.