9 February 2025 V Sunday Ordinary Time Year C

God bless us and may the Virgin protect us! 

I add at the end of the commentary on the Readings some notes that help to better enter into the text and are also useful for lectio divina or catechesis. 

*First Reading From the Book of the Prophet Isaiah (6, 1- 8)

 In the 4th Sunday of Ordinary Time Year C (this year replaced by the liturgy of the Presentation of the Lord) we read the account of Jeremiah's vocation, today instead that of Isaiah: both great prophets and yet both confess their littleness. Jeremiah proclaims that he is unable to speak, but since it is God who has chosen him, it is God himself who will give him the necessary strength. Isaiah, for his part, is seized by a sense of unworthiness but it is always God who makes him 'pure'. The prophets' vocation is always a personal choice on God's part that demands complete adherence, the result of decisive awareness: "To send and to go" are the terms of every vocation and Isaiah too responds in full. If Jeremiah is a priest but it is not known where he received the divine call, Isaiah, on the other hand, who was not a priest, places his vocation in the temple of Jerusalem: "In the year that King Ozias died, I saw the Lord sitting on a high and lofty throne". When Isaiah says: I saw, he is communicating a vision to us, and since the prophetic books are studded with visions, we must be able to decode this language. Isaiah gives us a valuable clue and states that all this happened in the year of the death of King Ozias who reigned in Jerusalem from 781 to 740 B.C. When King Solomon died (in 933 B.C., almost two centuries earlier), the kingdom of David and Solomon was divided: there were two kingdoms with two kings and two capitals. In the South, Oziah reigned over Jerusalem; in the North, Menaem reigned over Samaria. Ozias was leprous and died of this disease in Jerusalem in 740 B.C. It was therefore in that year that Isaiah received his prophetic calling. Subsequently, he preached for about forty years and died a martyr's death under King Manasseh of Judah, according to an accredited tradition, sawn in two with a wooden saw. He remains in Israel's collective memory as a great prophet, particularly as the prophet of God's holiness. 'Holy! Holy! Holy is the Lord of hosts! The whole earth is full of his glory': the Sanctus of our Eucharistic celebrations thus goes back to the prophet Isaiah, although perhaps this acclamation was already part of the temple liturgy in Jerusalem. God is 'Holy': in the biblical sense this means that He is totally Other than man (Qadosh), that is, He is not in the image of man, but as the Bible states, it is man who is created in the image of God. In Isaiah's vision God is seated on a lofty throne, smoke spreads and fills all space, a voice thunders so loudly that the places tremble: "All the earth is full of your glory". The prophet thinks of what happened to Moses on Mount Sinai, when God made a covenant with his people and gave them the Tablets of the Law. The book of Exodus recounts: "Mount Sinai was all smoking, because the Lord had descended there in fire; the smoke rose like that of a furnace, and the whole mountain trembled greatly..." (Ex 19:18-19). Isaiah, in his littleness, feels a reverential awe: "Oh alas! I am lost, for a man of unclean lips am I... yet mine eyes have seen the king, the Lord of hosts'.  Isaiah's fear is above all an awareness of our smallness and the unbridgeable gap that separates us from God. God, however, does not stop and says: "Do not fear". In Isaiah's vision, the word is replaced by gesture: 'One of the seraphim flew towards me, he held a burning coal in his hand... he touched my mouth'. It purifies him because the prophet is purified by the Word that enables him to enter into a relationship with God. Calling God "The Holy One of Israel" also affirms that He is the Totally Other and at the same time close to His people, so that His people can feel Him as their God.  Throughout the Bible God appears as the one who wants to become the 'Holy One' for the whole of humanity, the God who loves us and wants to remain with us all. 

Three additional notes: 

1.The book of Isaiah comprises sixty-six chapters: however, it is not by a single author because it is a collection of three collections. Chapters 1 to 39 are largely the work of the prophet who here recounts his vocation (within these 39 chapters, some pages are probably later); chapters 40 to 55 are the work of a prophet who preached during his exile in Babylon (in the 6th century BC); chapters 56 to 66 record the preaching of a third prophet, a contemporary of those who had returned from exile in Babylon.

2.Holiness is not a moral concept, nor an attribute of God, but is the very nature of God; in fact, the adjective divine does not exist in Hebrew and is replaced by the term holy, which means Totally Other than man: we cannot reach him by our own strength because he infinitely exceeds us, to the point that we have no power over him. The prophet Hosea writes: "I am God and not man; in your midst I am the holy God" (Hos 11:9). Therefore in the Bible no human being is ever considered holy, at most one can be 'sanctified' by God and thus reflect his image, which has always been our calling. 

3.In some language translations, the expression 'The Lord of hosts' is rendered as 'the Lord of the universe', probably to appeal to a sensibility that resents the idea of a God of hosts and at the same time to express a universalistic sense of God's action. 

*Responsorial Psalm (137 /138,1-5.7c-8)

This psalm conveys a feeling of deep joy and from the very first verse everything is said. The expression 'give thanks' is in fact repeated several times: 'I give thanks to you, Lord, with all my heart... I give thanks to your name'. The believer is the one who lives in God's grace and simply acknowledges it, with a heart full of gratitude. Here the believer is the people of Israel who, as always in the psalms, speak and give thanks for the covenant God has offered them. This is understood from the repetition of the name 'Lord', which returns several times in these verses. "Lord" is the Name of God, the so-called "tetragrammaton", consisting of four consonants (YHWH), revealed to Moses at Sinai in the episode of the burning bush (Ex. 3). The four Hebrew letters are: yod, he, vav, he and the exact pronunciation has been lost over time, as the original vowels are not indicated in the Hebrew text. We generally say 'Yahweh', a sacred name that is rarely pronounced out of respect. It is almost always replaced by Adonai ("Lord") or HaShem ("The Name") during the reading. God revealed himself to Moses during the Exodus on Sinai, also under the name 'Love and Loyalty', and we hear it here too: 'I give thanks to your name for your love and faithfulness'. This same expression "Love and Faithfulness" recurs several times in other psalms and throughout the Bible, a precious discovery of Israel, thanks to the Spirit of God: "I am the Lord, the merciful and gracious God, slow to anger, abounding in love and faithfulness" (Ex 34:6). It is no coincidence that the revelation of God's tenderness occurs after the episode of the golden calf, i.e. at a time of severe infidelity of the people because it was in their repeated infidelities that Israel experienced God's mercy. God's faithfulness sung unceasingly in the temple of Jerusalem: "I prostrate myself towards your holy temple" (v.2) and the psalm continues: "I give thanks to your name for your love and your faithfulness". As it appears in the life of the prophet Isaiah, the gap that separates us from God, unbridgeable by meritorious deeds, is bridged by God himself by inviting us into his intimacy. And in this psalm we discover what God's holiness consists of: Love and faithfulness. At the end of the psalm we read "your love" is forever and "your right hand saves me", a further reference to the Exodus where it is said that He has delivered us "with a mighty hand and an outstretched arm" (Deut 4:34). Israel knows that it is the recipient of Revelation, the confidant of God, but it also realises that it must become His prophet by proclaiming His Love and Faithfulness to all mankind. This is the meaning of the verse: 'All the kings of the earth shall give thanks to thee, O Lord, ... when they hear the words of thy mouth' (v.4). Only when Israel has fulfilled its mission as a witness of God, then can one truly sing: 'I thank thee, O Lord, with all my heart' and... 'All the kings of the earth will thank thee, O Lord'. The psalm ends with a prayer: 'Do not forsake the work of your hands', which means: Continue despite our infidelities. The two phrases should be read together: 'Lord, your love is forever ... do not forsake the work of your hands. His everlasting love gives us assurance that he will never forsake the work of his hands, and for this we do not cease to give thanks: "The Lord will do all things for me" (v.8).

Additional note. The Italian translation bears: "All the kings of the earth will give thanks to you, Lord" (v.4). Exegetes point out that here we are dealing with an unaccomplished or imperfect Hebrew verb that can indicate either future actions, habitual and repeated actions or continuous or incomplete actions in the past or present. Thus it could be validly translated with the present tense: 'May all the kings of the earth give thanks to you' or with a subjunctive: 'May all the kings of the earth give thanks to you' and it is obvious that in each choice the meaning changes somewhat.*Second Reading From the Epistle of St Paul the Apostle to the Corinthians (15:1-11)

If today we reread what St Paul writes, it is because over these millennia, from generation to generation, the gospel has been passed on as in an uninterrupted relay race where, along the way, the 'witness' is handed on to the next person who in turn will hand it on to the next.  The Church is called upon to faithfully transmit the gospel. Paul, apart from the apparition on the road to Damascus, did not know and witness the life of Jesus of Nazareth; his sources are the Apostles of the first generation and for him, in particular, Ananias, Barnabas and the Christian community of Antioch of Syria. Thanks to them, he received the Gospel, which he transmits by summarising it in two sentences: Christ died for our sins and rose again on the third day, which can be summarised in just two words: died/resurrected, which constitute the two pillars of the Christian faith, and this is in accordance with the Scriptures, i.e. also with the Old Testament where, however, no explicit statements on the death and resurrection of the Messiah are found. The formula 'according to the Scriptures' does not therefore mean that everything was written in advance, but that everything that happened is in conformity with God's merciful plan. One could then replace the expression 'according to the Scriptures' with 'according to God's plan and promise'. Christ by dying on the cross wiped out our sins and, according to his own promise, rose again: death was conquered and it is easy to see that the entire Old Testament is filled with promises of forgiveness of sins, salvation and life. For example, in the Old Testament, the expression 'on the third day' evoked a promise of salvation and deliverance because to say that there will be a third day was equivalent to saying: 'God will intervene'. On the third day on Mount Moria, God rescued Isaac from death (Gen 22:8); On the third day, Joseph in Egypt restored freedom to his brothers (Gen 42:18); On the third day, the Lord appeared to his people gathered at the foot of Mount Sinai (Ex 19:11- 16); On the third day, Jonah, finally converted, returned to the land and to his mission (Gen 2:1). This is how the word of Hosea was interpreted: "He will restore us to life after two days; on the third day he will raise us up and we will live before him" (Hos 6:2). The third day is therefore not a chronological datum, but the expression of a hope: that of the triumph of life over death. To proclaim that Christ is risen on the third day according to the Scriptures is therefore to affirm that salvation is universal: the triumph of life and salvation are for all times and for all men, since Christ lives forever. Grafted into him we are already part of the new humanity made alive by the Holy Spirit. Paul recounts that he personally experienced this salvation by being a persecutor forgiven, converted and transformed into a pillar of the Church, and he will never forget this by testifying to the wonder of God's love for humanity: a love that is unconditional and continually offered. Paul, like Isaiah, like Peter, is deeply aware of his own sin; but he allows God's grace to work in him: 'By God's grace, however, I am what I am, and his grace in me has not been in vain. Indeed I have laboured more than all of them; not I, however, but the grace of God which is me' (v.10). From a persecutor God made him an apostle, the most ardent, as from a timid youth, he made Jeremiah a courageous prophet and Isaiah, from a man with unclean lips, made him the 'mouth of God' and Peter, from a renegade, made him the foundation of his Church. The gospel to be shouted from the rooftops of humanity is precisely God's Love and Mercy for all.

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*From the Gospel according to Luke (5:1-11)

 The first reading almost always recalls the gospel, and we perceive it very well today. We are not used to comparing the apostle Peter to the prophet Isaiah, yet the liturgy texts help us to do so by offering us the stories of their vocation. The scenarios are different: for Isaiah, everything takes place during a vision in the temple in Jerusalem; for Peter, on Lake Tiberias. Both, however, suddenly find themselves in the presence of God: Isaiah in his vision, Peter witnessing a miracle after a night out. The details provided by Luke leave no doubt. Peter says to Jesus: "Master, we have toiled all night and caught nothing" and Jesus invites them to cast their nets again.  Then something extraordinary happens against all expectations and human experience. If, in fact, nothing was caught during the night, it is certainly even worse during the day, and all the fishermen who work at night know this. The miracle, however, takes place because at the simple word of Jesus, Peter, an experienced fisherman shows humble and boundless trust and obeys. the result was such an enormous quantity of fish that he risked breaking his nets. Both Peter and Isaiah react in the same way to God's irruption in their lives; both perceive his holiness and the gulf that separates them from him. Their expressions are similar: 'Lord, depart from me, for I am a sinner', exclaims Peter, while Isaiah says: 'Alas! I am lost, for a man of unclean lips I am'.  The teaching is clear: our sins, our unworthiness, do not stop God because he is content for us to become aware of them and present ourselves to him in truth. Only when we acknowledge our poverty, however, can God fill us with his grace. Peter and Isaiah are seized by a reverential fear before his presence: Isaiah sees a burning coal touching his mouth, Peter hears Jesus' words: 'Do not fear', and in the end both are called to the service of the same project of God, the salvation of mankind. Isaiah as prophet, Peter will become fisherman of men for their salvation. To the words of Jesus: "Fear not, thou shalt henceforth be a fisher of men" Peter does not respond directly, but together with the others performs a gesture of impressive simplicity: "And having pulled the boats ashore, they left everything and followed him". The disciples become Christ's co-operators even if the enterprise seems doomed to failure according to human judgement and they must always continue to cast their nets. This is the mystery of our collaboration in God's work: we can do nothing without him, and God does not want to do anything without us. As Paul says in the second reading, it is his grace that does everything: 'By God's grace I am what I am, and his grace in me was not in vain'. On closer inspection, the only cooperation that is asked of us is a trusting willingness as Peter does who courageously risks a new fishing attempt. And after the miracle he no longer calls Jesus Master, but Lord, the name reserved for God: he prostrates himself at his feet ready now to do whatever he says. Ultimately, it is thanks to the yes of Isaiah, of Peter and his companions, and of Paul, that we too are here today. The word of Jesus still resounds for us: "Put out into the deep and cast your nets for fishing" and it is our turn to respond: on your word we will cast our nets. For a miraculous catch, the secret is always to trust Christ, which is not easy but possible for everyone.

Additional note. In verse 6, the verb 'they caught a quantity of fish' is συνεκλεισαν (synekleisan), derived from the verb συγκλείω (synkleió), which means 'to enclose', 'to trap' or 'to enclose together' and means to catch the fish with the net by pulling them out of the sea in order to kill them. In his works, St Augustine often uses the image of fishermen to describe the work of the Apostles, especially Peter and Andrew, called by Jesus to become "fishers of men" (Matthew 4:19). Thus he notes in his Commentary on the Psalms (Psalm 91, Discourse 2): "They fish men, not to kill them but to vivify them; they fish, but to lead them to the light of truth, not to death. So when it comes to men, snatching them from the sea (symbol of evil) means saving them: taking men alive means preventing them from drowning, that is, saving them from the whirlpools of death: bringing them to breath, to Light, to Life.

+Giovanni D'Ercole

*Synthesis 9 February 2025 V Sunday Ordinary Time Year C

God bless us and may the Virgin protect us! 

I add at the end of the commentary on the Readings some notes that help to better enter into the text and are also useful for lectio divina or catechesis. 

*First Reading From the Book of the Prophet Isaiah (6, 1- 8)

 In the 4th Sunday of Ordinary Time Year C (this year replaced by the liturgy of the Presentation of the Lord) we read the account of Jeremiah's vocation, today instead that of Isaiah: both great prophets and yet both confess their littleness. Jeremiah proclaims that he is unable to speak, but since it is God who has chosen him, it is God himself who will give him the necessary strength. Isaiah, for his part, is seized by a sense of unworthiness but it is always God who makes him 'pure'. The prophets' vocation is always a personal choice on God's part that demands complete adherence, the result of decisive awareness: "To send and to go" are the terms of every vocation and Isaiah too responds in full. If Jeremiah is a priest but it is not known where he received the divine call, Isaiah, on the other hand, who was not a priest, places his vocation in the temple of Jerusalem: "In the year that King Ozias died, I saw the Lord sitting on a high and lofty throne". Isaiah gives us a valuable indication and states that this happened in the year of the death of King Ozias, who reigned in Jerusalem from 781 to 740 B.C. When King Solomon died (in 933 B.C., almost two centuries earlier), the kingdom of David and Solomon was divided: there were two kingdoms with two kings and two capitals. In the South, Oziah reigned over Jerusalem; in the North, Menaem reigned over Samaria. Ozias was leprous and died of this disease in Jerusalem in 740 B.C. It was therefore in that year that Isaiah received his prophetic calling. Subsequently, he preached for about forty years and died a martyr's death under King Manasseh of Judah, according to an accredited tradition, sawn in two with a wooden saw. He remains in Israel's collective memory as a great prophet, particularly as the prophet of God's holiness. 'Holy! Holy! Holy is the Lord of hosts! The whole earth is full of his glory': the Sanctus of our Eucharistic celebrations thus goes back to the prophet Isaiah, although perhaps this acclamation was already part of the temple liturgy in Jerusalem. God is 'Holy': in the biblical sense this means that He is totally Other than man (Qadosh), that is, He is not in the image of man, but as the Bible states, it is man who is created in the image of God. Calling God "The Holy One of Israel" also affirms that He is the Totally Other and at the same time close to His people, so that His people can feel Him as their God.  Throughout the Bible God appears as the one who wants to become the 'Holy One' for the whole of humanity, the God who loves us and wants to remain with us all. 

Three additional notes: 

1.The book of Isaiah comprises sixty-six chapters: however, it is not by a single author because it is a collection of three collections. Chapters 1 to 39 are largely the work of the prophet who here recounts his vocation (within these 39 chapters, some pages are probably later); chapters 40 to 55 are the work of a prophet who preached during his exile in Babylon (in the 6th century BC); chapters 56 to 66 record the preaching of a third prophet, a contemporary of those who had returned from exile in Babylon.

2.Holiness is not a moral concept, nor an attribute of God, but is the very nature of God; in fact, the adjective divine does not exist in Hebrew and is replaced by the term holy, which means Totally Other than man: we cannot reach him by our own strength because he infinitely exceeds us, to the point that we have no power over him. The prophet Hosea writes: "I am God and not man; in your midst I am the holy God" (Hos 11:9). Therefore in the Bible no human being is ever considered holy, at most one can be 'sanctified' by God and thus reflect his image, which has always been our calling. 

3.In some language translations, the expression 'The Lord of hosts' is rendered as 'the Lord of the universe', probably to appeal to a sensibility that resents the idea of a God of hosts and at the same time to express a universalistic sense of God's action. 

*Responsorial Psalm (137 /138,1-5.7c-8)

This psalm conveys a feeling of deep joy and from the very first verse everything is said. The expression 'give thanks' is in fact repeated several times: 'I give thanks to you, Lord, with all my heart... I give thanks to your name'. The believer is the one who lives in God's grace and simply acknowledges it, with a heart full of gratitude. Here the believer is the people of Israel who, as always in the psalms, speak and give thanks for the covenant God has offered them. This is understood from the repetition of the name "Lord", which returns several times in these verses. "Lord" is the Name of God, the so-called "tetragrammaton", consisting of four consonants (YHWH), revealed to Moses at Sinai in the episode of the burning bush (Ex. 3). We generally say 'Yahweh', a sacred name that is rarely pronounced out of respect. God revealed himself to Moses during the Exodus at Sinai, also under the name 'Love and Loyalty' and we hear it here too: 'I give thanks to your name for your love and faithfulness'. This same expression "Love and Faithfulness" recurs several times in other psalms and throughout the Bible: "I am the Lord, the merciful and gracious God, slow to anger, abounding in love and faithfulness" (Ex 34:6). In this psalm, we discover that God's holiness consists in Love and faithfulness. Israel realises that it must become His prophet by proclaiming His Love and Faithfulness to all mankind. It is only when Israel has fulfilled this mission that one can truly sing: 'I thank Thee, Lord, with all my heart' and... 'All the kings of the earth will thank Thee, Lord'. 

Additional note. The Italian translation reads: "They will give thanks to you, Lord, all the kings of the earth" (v.4). Exegetes point out that here we are dealing with an unaccomplished or imperfect Hebrew verb that can indicate either future actions, habitual and repeated actions, or continuous or incomplete actions in the past or present. Thus it could be validly translated with the present tense: 'May all the kings of the earth give thanks to you' or with a subjunctive: 'May all the kings of the earth give thanks to you' and it is obvious that in each choice the meaning changes somewhat.

*Second Reading From the Epistle of St Paul the Apostle to the Corinthians (15:1-11)

Paul, apart from the apparition on the road to Damascus, did not know or witness the life of Jesus of Nazareth; his sources are the Apostles of the first generation and thanks to them, he received the Gospel, which he in turn transmits by summarising it in two sentences: Christ died for our sins and rose again on the third day, which can be summarised in just two words: died/rose which constitute the two pillars of the Christian faith and this is in accordance with the Scriptures, i.e. also the Old Testament where, however, no explicit statements on the death and resurrection of the Messiah are found. The formula 'according to the Scriptures' does not therefore mean that everything was written in advance, but that everything that happened is in conformity with God's merciful plan. One could then replace the expression 'according to the Scriptures' with 'according to God's plan and promise'. Christ by dying on the cross wiped out our sins and, according to his own promise, rose again: death was conquered and it is easy to see that the entire Old Testament is filled with promises of forgiveness of sins, salvation and life. For example, in the Old Testament, the expression 'on the third day' evoked a promise of salvation and deliverance because to say that there will be a third day was equivalent to saying: 'God will intervene'. On the third day on Mount Moria, God rescued Isaac from death (Gen 22:8); On the third day, Joseph in Egypt restored freedom to his brothers (Gen 42:18); On the third day, the Lord appeared to his people gathered at the foot of Mount Sinai (Ex 19:11- 16); On the third day, Jonah, finally converted, returned to the land and to his mission (Gen 2:1). This is how the word of Hosea was interpreted: "He will restore us to life after two days; on the third day he will raise us up and we will live before him" (Hos 6:2). The third day is therefore not a chronological datum, but the expression of a hope: that of the triumph of life over death. To proclaim that Christ is risen on the third day according to the Scriptures is therefore to affirm that salvation is for all times and for all men, since Christ lives forever. As a persecutor, God made St Paul an apostle, as a timid youth, he made Jeremiah a courageous prophet, and Isaiah, as a man with unclean lips, made him the 'mouth of God', and Peter, as a renegade, made him the foundation of his Church. 

*From the Gospel according to Luke (5, 1-11)

 The first reading almost always recalls the gospel, and we perceive this very well today. We are not used to comparing the apostle Peter to the prophet Isaiah, yet the texts of the liturgy help us to do so by offering us the stories of their vocation. The scenarios are different: for Isaiah, everything takes place during a vision in the temple in Jerusalem; for Peter, on Lake Tiberias. Both, however, suddenly find themselves in the presence of God: Isaiah in his vision, Peter witnessing a miracle after a night out. The details provided by Luke leave no doubt. Peter says to Jesus: 'Master, we have toiled all night and caught nothing' and Jesus invites them to cast their nets again.  Then something extraordinary happens against all expectations and human experience. If, in fact, nothing was caught during the night, it is certainly even worse during the day, and all the fishermen who work at night know this. The miracle, however, takes place because, at the simple word of Jesus, Peter, an experienced fisherman shows humble and boundless trust and obeys. the result was such an enormous quantity of fish that he risked breaking his nets. Both Peter and Isaiah react in the same way to the irruption of God in their lives; both perceive his holiness and the gulf that separates them from him. Their expressions are similar: 'Lord, depart from me, for I am a sinner', exclaims Peter, while Isaiah says: 'Alas! I am lost, for a man of unclean lips I am'.  The teaching is clear: our sins, our unworthiness do not stop God because he is content for us to become aware of them and present ourselves to him in truth, and when we recognise our poverty, God can fill us with his grace. To the words of Jesus: "Fear not, thou shalt now be a fisher of men" Peter does not respond directly, but together with the others he performs a gesture of impressive simplicity: "And having pulled the boats ashore, they left everything and followed him". The disciples become Christ's co-operators even if the enterprise seems doomed to failure according to human judgement and they must always continue to cast their nets. It is the mystery of our collaboration in God's work: we can do nothing without him, and God does not want to do anything without us. The word of Jesus still resounds for us: 'Put out into the deep and cast your nets for fishing' and it is up to us to respond: at your word we will cast our nets. 

Supplementary note. In verse 6, the verb "they caught a quantity of fish" is derived from the Greek verb synkleió, which means "to enclose", "to trap" or "to enclose together" and means to catch fish with a net by snatching them out of the sea in order to kill them. St Augustine often uses the image of fishermen to describe the work of the Apostles, particularly Peter and Andrew, who were called by Jesus to become "fishers of men" (Matthew 4:19). In his Commentary on the Psalms (Psalm 91, Sermon 2) he writes: "They fish men, not to kill them but to make them alive; they fish, but to lead them to the light of truth, not to death. So when it comes to men, snatching them from the sea (symbol of evil) means saving them: taking men alive means preventing them from drowning, that is, saving them from the whirlpools of death: bringing them to breath, to Light, to Life.

+Giovanni D'Ercole