United in the Spirit

 The texts from the Roman Catholic Lectionary today challenge us to seek collaboration and communion with faithful people to activate our Diversity of Gifts in service of God.

“So Great a Cloud of Witnesses”

The Reading from the Letter to the Ephesians exhorts Unity in the Body exercising our Diversity of Gifts.

* [4:1–16] A general plea for unity in the church. Christians have been fashioned through the Spirit into a single harmonious religious community (one body, Eph 4:4, 12; cf. Eph 4:16), belonging to a single Lord (in contrast to the many gods of the pagan world), and by one way of salvation through faith, brought out especially by the significance of baptism (Eph 4:1–6; cf. Rom 6:1–11). But Christian unity is more than adherence to a common belief. It is manifested in the exalted Christ’s gifts to individuals to serve so as to make the community more Christlike (Eph 4:11–16). This teaching on Christ as the source of the gifts is introduced in Eph 4:8 by a citation of Ps 68:18, which depicts Yahweh triumphantly leading Israel to salvation in Jerusalem. It is here understood of Christ, ascending above all the heavens, the head of the church; through his redemptive death, resurrection, and ascension he has become the source of the church’s spiritual gifts. The “descent” of Christ (Eph 4:9–10) refers more probably to the incarnation (cf. Phil 2:6–8) than to Christ’s presence after his death in the world of the dead (cf. 1 Pt 3:19).

* [4:4–6] The “seven unities” (church, Spirit, hope; Lord, faith in Christ [Eph 1:13], baptism; one God) reflect the triune structure of later creeds in reverse.

* [4:8–10] While the emphasis is on an ascension and gift-giving by Christ, there is also a reference in taking prisoners captive to the aeons and powers mentioned at Eph 1:21; 2:2; 3:10; 6:12.

* [4:11] Concerning this list of ministers, cf. 1 Cor 12:28 and Rom 12:6–8. Evangelists: missionary preachers (cf. Acts 21:8; 2 Tm 4:5), not those who wrote gospels. Pastors and teachers: a single group in the Greek, shepherding congregations.

* [4:12] The ministerial leaders in Eph 4:11 are to equip the whole people of God for their work of ministry.

* [4:13] Mature manhood: literally, “a perfect man” (cf. Col 1:28), possibly the “one new person” of Eph 2:15, though there anthrōpos suggests humanity, while here anēr is the term for male. This personage becomes visible in the church’s growing to its fullness in the unity of those who believe in Christ. (Ephesians, CHAPTER 4 | USCCB, n.d.)

Psalm 19 bespeaks the power and wisdom of the Creator.

* [Psalm 19] The heavenly elements of the world, now beautifully arranged, bespeak the power and wisdom of their creator (Ps 19:2–7). The creator’s wisdom is available to human beings in the law (Ps 19:8–11), toward which the psalmist prays to be open (Ps 19:12–14). The themes of light and speech unify the poem.

* [19:4] No speech, no words: the regular functioning of the heavens and the alternation of day and night inform human beings without words of the creator’s power and wisdom.

* [19:5] The sun: in other religious literature the sun is a judge and lawgiver since it sees all in its daily course; Ps 19:5b–7 form a transition to the law in Ps 19:8–11. The six synonyms for God’s revelation (Ps 19:8–11) are applied to the sun in comparable literature. (Psalms, PSALM 19 | USCCB, n.d.)

The Gospel of Matthew presents the Call of Matthew by Jesus.

* [9:9] A man named Matthew: Mark names this tax collector Levi (Mk 2:14). No such name appears in the four lists of the twelve who were the closest companions of Jesus (Mt 10:2–4; Mk 3:16–19; Lk 6:14–16; Acts 1:13 [eleven, because of the defection of Judas Iscariot]), whereas all four list a Matthew, designated in Mt 10:3 as “the tax collector.” The evangelist may have changed the “Levi” of his source to Matthew so that this man, whose call is given special notice, like that of the first four disciples (Mt 4:18–22), might be included among the twelve. Another reason for the change may be that the disciple Matthew was the source of traditions peculiar to the church for which the evangelist was writing.

* [9:10] His house: it is not clear whether his refers to Jesus or Matthew. Tax collectors: see note on Mt 5:46. Table association with such persons would cause ritual impurity.

* [9:11] Teacher: see note on Mt 8:19.

* [9:12] See note on Mk 2:17.

* [9:13] Go and learn…not sacrifice: Matthew adds the prophetic statement of Hos 6:6 to the Marcan account (see also Mt 12:7). If mercy is superior to the temple sacrifices, how much more to the laws of ritual impurity. (Matthew, CHAPTER 9 | USCCB, n.d.)

Rev. George Meze, SJ, comments that Matthew would have also discovered the limitation of money: it could provide comfort and security, but it could not satisfy the deeper longing of the human heart.

Saint Augustine beautifully reminds us that, “our hearts are restless until they rest in you.” Saint Paul, in his Letter to the Philippians, likewise considers everything else as, “rubbish compared with the surpassing worth of knowing Christ.” These words remind us that our deepest longings and thirst cannot be fully satisfied by anything the world can offer. Ultimately, our hearts can find true peace, fulfillment, and rest only in Jesus.

As Jesus draws Matthew to Himself through grace, Matthew leaves behind everything he once placed his trust in and chooses to follow Christ. He steps away from the security of what he knows and into a new world of faith—a journey into, “the delightful unknown with hope.” (Meze, n.d.)

Don Schwager quotes “Matthew did not delay when called by Jesus,” by Chromatius (died 406 AD).

"The Lord, about to give salvation to all sinners believing in him, willingly chose Matthew the former publican. The gift of his esteem for Matthew stands as an example for our salvation. Every sinner must be chosen by God and can receive the grace of eternal salvation if one is not without a religious mind and a devout heart. So Matthew was chosen willingly by God. And though he is immersed in worldly affairs, because of his sincere religious devotion he is judged worthy to be called forth by the Lord ("Follow me"), who by virtue of his divine nature knows the hidden recesses of the heart. From what follows, we know that Matthew was accepted by the Lord not by reason of his status but of his faith and devotion. As soon as the Lord says to him, "Follow me," he does not linger or delay, but thereupon "he arose and followed him." (excerpt from TRACTATE ON MATTHEW 45.1)

[Note: Chromatius was an early Christian scholar and bishop of Aquileia, Italy. He was a close friend of John Chrysostom and Jerome. He died in 406 AD. Jerome described him as a "most learned and most holy man."] (Schwager, n.d.)

Friar Jude Winkler comments that the text from the Letter to the Ephesians speaks of the bond of unity in the community. Scholars are not sure Paul is the author of the letter which may have been written in his name and style. Paul is a prisoner for the Lord facing execution. When facing death, people often call in the family and make sure they are getting along. The Christian community has people with different charisms and gifts with which to serve the Lord. We celebrate the call of Matthew. As a tax collector, Matthew was part of an unusual method of tax collection that had no incentive to honesty. Tax collectors were thought of as collaborators with Rome and outcasts. Jesus eats a meal with tax collectors and Jesus wants to end their exile from the community. Friar Jude reminds us that Pharisees had concern of contagion from association with sinners. Jesus' response is that it is not the healthy who need a physician. We need to reach out to those who have messed up by welcoming them and seeking to heal their brokenness.

The Word Among Us Meditation on Ephesians 4:1-7, 11-13 comments that especially in his Gospel, Matthew highlighted how Jesus fulfilled God’s promises to Israel—especially his promise to make the Jewish people “the light of the world” (Matthew 5:14; Isaiah 49:6).

But he also made it clear that Jesus belongs to “all nations” equally, not just to the Jews (Matthew 28:19). He is the one who recounted Jesus’ Beatitudes, which bless those who seek not to divide but to bring people together: “the poor in spirit,” “the merciful,” and “the peacemakers” (5:3, 7, 9). And he is the one who preserved Jesus’ parable of the unforgiving servant as an illustration of his desire that we not foster division but be willing to forgive “not seven times but seventy-seven times” (18:22).

All these pleas for unity continue to resound today, especially in a world marked by such deep divisions. Like Matthew, may we all come to cherish the “one Body and one Spirit” that belongs to us all (Ephesians 4:4)!

“Lord, heal all divisions in your Church and in the world!” (Meditation on Ephesians 4:1-7, 11-13, n.d.)

Father Richard Rohr, OFM, introduces priest and theologian Emmanuel Katongole who considers how nonviolence reflects God’s love, modeled and experienced in the life of Jesus.

The excess of love is what shapes a revolution—a revolution of nonviolent love—into which God invites Christians. For, as Pope Francis reminds us, “The Son of God, by becoming flesh, summoned us to the revolution of tenderness.” [2]…

This revolution of nonviolent love is not a utopian fantasy. There are many stories of Christians whose lives bear witness to this revolution of tenderness and from whom we can learn the requirements of the way of nonviolence….

[Archbishop] Christopher Munzihirwa was pointing to this revolution when, shortly before he was assassinated, he reminded the people of Bukavu that every Christian is invited to enter “the way of Christ.” For Munzihirwa, entering the way of Christ was not simply a pious exhortation; it was an invitation into a social vision and engagement that leads to “the construction of true and durable peace.” [3]…

Surrounded by a cloud of witnesses, perhaps we too can dare to not only say no to violence, but to respond to violence through an excess of love. When we do so, we find ourselves as part of the revolution of tenderness. (Rohr, n.d.)

Richard Floyd Pastor Emeritus of First Church of Christ in Pittsfield, Massachusetts, offers “So Great a Cloud of Witnesses” A Sermon on Hebrews 12: 1-2.

This is such an important way to think about the church. We have been learning to think of the church ecumenically; to consider the breadth of the church across denominational lines and national boundaries. 

But how quickly we forget the length of the church, its trans–temporal reality across the generations. That is where the role of tradition comes to play in the church, the place where the communion of saints gets their say. As C.K. Chesterton put it, “Tradition is only democracy extended through time.” 

And that’s important because a church that forgets what the saints have learned from generation to generation will hardly be equipped to be the church in its own generation. So, the church rightly remembers the communion of saints, and even more than that, claims that in Christ, we share with them in the divine life.

Let me change the metaphor, that we might imagine the communion of saints as a choir; a large choir, like one of those Welsh men’s choirs made up of a thousand voices. (Floyd, n.d.)

We are invited by the Spirit to contemplate the “Great Cloud of Witnesses” with whom we share our mission to bring healing to the “brokenness” of the environment in which we are called to serve.

References

Ephesians, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved September 21, 2026, from https://bible.usccb.org/bible/ephesians/4? 

Floyd, R. L. (n.d.). “So Great a Cloud of Witnesses” A Sermon on Hebrews 12: 1-2. Richard Floyd. Retrieved September 21, 2026, from https://richardlfloyd.com/2024/11/03/so-great-a-cloud-of-witnesses-a-sermon-on-hebrews-12-1-2/ 

Matthew, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved September 21, 2026, from https://bible.usccb.org/bible/matthew/9?9 

Meditation on Ephesians 4:1-7, 11-13. (n.d.). The Word Among Us: Homepage. Retrieved September 21, 2026, from https://wau.org/meditations/2026/09/21/1673812/ 

Meze, G. (n.d.). Daily Reflection September 21, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 21, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-21-2026 

Psalms, PSALM 19 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 21, 2026, from https://bible.usccb.org/bible/psalms/19?2 

Rohr, R. (n.d.). Nonviolence: An Excess of Love. Center for Action and Contemplation. Retrieved September 21, 2026, from https://cac.org/daily-meditations/nonviolence-an-excess-of-love/  

Schwager, D. (n.d.). I Desire Mercy - Not Sacrifice. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 21, 2026, from https://www.dailyscripture.net/daily-meditation/?ds_year=2026&date=sep21a

Paradox and Pain

 The texts from the Roman Catholic Lectionary today, Memorial of Our Lady of Sorrows, guide us to contemplate the sorrow and pain of our journey and how it informs our faith.

Michelangelo's Pietà is a famous Renaissance marble sculpture housed in St. Peter's Basilica, Vatican City, that shows the Virgin Mary holding the dead body of Jesus

The Reading from the Letter to the Hebrews reflects on our experience of the trials and weakness of human nature, especially fear of death.

* [5:6–8] The author of Hebrews is the only New Testament writer to cite Ps 110:4, here and in Heb 7:17, 21, to show that Jesus has been called by God to his role as priest. Heb 5:7–8 deal with his ability to sympathize with sinners, because of his own experience of the trials and weakness of human nature, especially fear of death. In his present exalted state, weakness is foreign to him, but he understands what we suffer because of his previous earthly experience.

* [5:7] He offered prayers…to the one who was able to save him from death: at Gethsemane (cf. Mk 14:35), though some see a broader reference (see note on Jn 12:27).

* [5:8] Son though he was: two different though not incompatible views of Jesus’ sonship coexist in Hebrews, one associating it with his exaltation, the other with his preexistence. The former view is the older one (cf. Rom 1:4). (Hebrews, CHAPTER 5 | USCCB, n.d.)

Psalm 31 presents a lament with a strong emphasis on trust.

* [Psalm 31] A lament (Ps 31:2–19) with a strong emphasis on trust (Ps 31:4, 6, 15–16), ending with an anticipatory thanksgiving (Ps 31:20–24). As is usual in laments, the affliction is couched in general terms. The psalmist feels overwhelmed by evil people but trusts in the “God of truth” (Ps 31:6).

* [31:6] Into your hands I commend my spirit: in Lk 23:46 Jesus breathes his last with this Psalm verse. Stephen in Acts 7:59 alludes to these words as he is attacked by enemies. The verse is used as an antiphon in the Divine Office at Compline, the last prayer of the day. (Psalms, PSALM 31 | USCCB, n.d.)

The Gospel of Luke presents Mary considering the various reactions to the role of Jesus.

* [2:35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (Lk 2:34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as “hearing the word of God and observing it” (Lk 11:27–28 and Lk 8:20–21). (Luke, CHAPTER 2 | USCCB, n.d.)

 This scene in the Gospel of John has been interpreted literally and symbolically.

* [19:25] It is not clear whether four women are meant, or three (i.e., Mary the wife of Cl[e]opas [cf. Lk 24:18] is in apposition with his mother’s sister) or two (his mother and his mother’s sister, i.e., Mary of Cl[e]opas and Mary of Magdala). Only John mentions the mother of Jesus here. The synoptics have a group of women looking on from a distance at the cross (Mk 15:40).

* [19:26–27] This scene has been interpreted literally, of Jesus’ concern for his mother; and symbolically, e.g., in the light of the Cana story in Jn 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in Jn 13 (the presence of the beloved disciple; the hour). Now that the hour has come (Jn 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus’ revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled. (John, CHAPTER 19 | USCCB, n.d.)

Michele Bogard comments that today we celebrate the Memorial of Our Lady of Sorrows. Today’s Gospel from John is short but impactful. Jesus, despite his suffering, turns to his mother and plans for her future. A new family is formed as He asks the disciple to care for his mother post his death.

As I prayed with today’s readings, my mind wandered. How horrific would it be to have to bury your child and live beyond that day? What a human guttural reaction that is. My mind then wandered to a magnet on my refrigerator of Michelangelo’s Pieta, the sixth sorrow of Mary, as she prepares Jesus for burial. I bought that magnet years ago in the Vatican, as I was in Rome visiting our students studying abroad. There were so many feasts for the eye touring the Vatican, but this statue took my breath away. It’s a depiction of Mary’s grief but also her acceptance of God’s will. Some say her hand turned upward depicts hope as it is raised towards heaven. (Bogard, 2026)

Don Schwager quotes “Mary stood at the cross with her Son Jesus,” by Ambrose of Milan, 339-397 A.D.

"Mary, the mother of the Lord, stood by her Son's cross. No one has taught me this but the holy Evangelist John. Others have related how the earth was shaken at the Lord's passion, the sky was covered with darkness, the sun withdrew itself (Matthew 27:45) and how the thief was, after a faithful confession, received into paradise (Luke 23:43). John tells us what the others have not told, how the Lord while fixed on the cross called to his mother. He thought it was more important that, victorious over his sufferings, Jesus gave her the offices of piety than that he gave her a heavenly kingdom. For if it is the mark of religion to grant pardon to the thief, it is a mark of much greater piety that a mother is honored with such affection by her Son. 'Behold,' he says, 'your son.' ...'Behold your mother.' Christ testified from the cross and divided the offices of piety between the mother and the disciple...

"Nor was Mary below what was becoming the mother of Christ. When the apostles fled, she stood at the cross and with pious eyes beheld her Son's wounds. For she did not look to the death of her offspring but to the salvation of the world. Or perhaps, because that 'royal hall' [Mary as bearer of the divine King] knew that the redemption of the world would be through the death of her Son, she thought that by her death she also might add something to that universal gift. But Jesus did not need a helper for the redemption of all, who saved all without a helper. This is why he says, 'I am counted among those who go down to the pit. I am like those who have no help' (Psalm 88:4-5). He received indeed the affection of his mother but sought not anothers help. Imitate her, holy mothers, who in her only dearly beloved Son set forth so great an example of maternal virtue. For neither have you sweeter children, nor did the Virgin seek the consolation of being able to bear another son." (excerpt from LETTER 63.109-11) (Schwager, n.d.)

Friar Jude Winkler comments on the text from the First Letter to the Corinthians as Paul present that the Body of Christ functions with gifts that are different and at the end the gift of speaking in tongues, not as experienced bt the Apostles at Pentecost but in glossolia, an unintelligible audible expression of human words that are gifts which should respect religious services and avoid attraction to ourselves. Jesus on the cross addresses the beloved as son of Mary to take care of her on the personal level. The matrimonial symbolism connects to Jewish custom where the brother marries the widow and raises sons with his name. A figure with a title in the Gospel of John often has a symbolic role. We are the beloved to espouse the Church to produce children with Christ’s name who will be known as Christians. Jesus will become a crisis of acceptance or rejection. A Sword of Sorrow will pierce Mary’s heart, on one level. Friar Jude comments that the understanding in ancient times when the heart was thought to be the locale of thought and intelligence points to Mary’s understanding being pierced by the belief beyond possibility. Through accepting her role in the Birth and Resurrection of Jesus, Mary believed two things she could not understand as a Jewish woman.

The Word Among Us Meditation on John 19:25-27 comments that Mary can remind us that our heavenly Father is trustworthy. Her own life is a testament to that truth. In today’s Gospel, for instance, Jesus said to John from the cross, “Behold, your mother” (John 19:27). He made his mother, Mary, the mother of the whole Church. What an honor and a privilege this was for her—and what a grace for all of us!

Like any good mother, your heavenly mother, Mary, has compassion on you. Just as she stood by Jesus on the cross, she will stand by you as you carry your own crosses. So seek her comfort—and her prayers—every time your heart is sorrowful. Let her assure you, as Jesus did with his disciples, that one day your sorrow will turn to joy (John 16:20)!

“Our Lady of Sorrows, pray that I might always trust in my Father and his plan for my life.” (Meditation on John 19:25-27, n.d.)

Father Richard Rohr, OFM, considers how the apostle Paul identified within himself the many paradoxes that he taught.

It’s almost as if human consciousness was not ready to see this creative tension up to now. Churches have mostly quoted Paul’s letters on the side of structure, unwilling to see his clearly anti-structure opinions, many of which are quite dangerous to a religion that is primarily trying to create order in a disordered world. But neither Jesus nor Paul is especially concerned about order, niceness, or social control. They are concerned about transformation of persons and history and about using the very disorder of people’s lives to bring them to God. That is why both of them called it good news, and why it is a surprising and joyful discovery for any of us who are honest about our state.  

What we largely have in Western religion today is bad news, an attempt to superimpose an impossible order on a world that God allows to be disordered, and in which God even uses the disorder to bring us all to Love. How could we miss or avoid such utter good news? (Rohr, n.d.)

We seek understanding with the inspiration of the Spirit of the role of faith and trust in the plan of God as we navigate the paradox and pain of the sacrifice and sorrow we experience in our life.

References

Bogard, M. (2026, September 15). Daily Reflection September 15, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 15, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-15-2026 

Hebrews, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2026, from https://bible.usccb.org/bible/hebrews/5? 

John, CHAPTER 19 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 15, 2026, from https://bible.usccb.org/bible/john/19? 

Luke, CHAPTER 2 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 15, 2026, from https://bible.usccb.org/bible/luke/2?33 

Meditation on John 19:25-27. (n.d.). Word Among Us. Retrieved September 15, 2026, from https://wau.org/meditations/2026/09/15/1669365/ 

Psalms, PSALM 31 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2026, from https://bible.usccb.org/bible/psalms/31? 

Rohr, R. (n.d.). A Man Who Lived and Loved Paradox. Center for Action and Contemplation. Retrieved September 15, 2026, from https://cac.org/daily-meditations/a-man-who-lived-and-loved-paradox/ 

Schwager, D. (n.d.). Standing by the Cross of Jesus. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 15, 2026, from https://www.dailyscripture.net/daily-meditation/