There is a Season

 The texts from the Roman Catholic Lectionary today invite us to understand more deeply our role as siblings of Jesus in living with love and compassion in all the times of our life.

A Time for Every Purpose

The Reading from the Book of Ecclesiastes suggests No One Can Determine the Right Time to Act.

* [3:1–8] The fourteen pairs of opposites describe various human activities. The poem affirms that God has determined the appropriate moment or “time” for each. Human beings cannot know that moment; further, the wider course of events and purposes fixed by God are beyond them as well.

* [3:11] The timeless: others translate “eternity,” “the world,” or “darkness.” The author credits God with keeping human beings ignorant about God’s “work”—present and future. (Ecclesiastes, CHAPTER 3 | USCCB, n.d.)

Psalm 144 reflects a ceremony to ask for God’s help.

* [Psalm 144] The Psalm may reflect a ceremony in which the king, as leader of the army, asked God’s help (Ps 144:1–8). In Ps 144:9 the poem shifts abruptly from pleading to thanksgiving, and (except for Ps 144:11) shifts again to prayer for the people. The first section (Ps 144:1–2) is a prayer of thanks for victory; the second (Ps 144:3–7a), a humble acknowledgment of human nothingness and a supplication that God show forth saving power; the third (Ps 144:9–11), a promise of future thanksgiving; the fourth (Ps 144:12–15), a wish for prosperity and peace. A prayer for deliverance from treacherous foes serves as a refrain after the second and third sections (Ps 144:7b–8, 11). Except for its final section, the Psalm is made up almost entirely of verses from other Psalms. (Psalms, PSALM 144 | USCCB, n.d.)

The Gospel of Luke presents Peter’s Confession About Jesus.

* [9:18–22] This incident is based on Mk 8:27–33, but Luke has eliminated Peter’s refusal to accept Jesus as suffering Son of Man (Mk 8:32) and the rebuke of Peter by Jesus (Mk 8:33). Elsewhere in the gospel, Luke softens the harsh portrait of Peter and the other apostles found in his Marcan source (cf. Lk 22:39–46, which similarly lacks a rebuke of Peter that occurs in the source, Mk 14:37–38).

* [9:18] When Jesus was praying in solitude: see note on Lk 3:21.

* [9:20] The Messiah of God: on the meaning of this title in first-century Palestinian Judaism, see notes on Lk 2:11 and on Mt 16:13–20 and Mk 8:27–30. (Luke, CHAPTER 9 | USCCB, n.d.)

Carol Zuegner comments that the passage from Ecclesiastes in today's first reading became a folk-rock musical hit in the 1960’s. (“Turn, Turn, Turn” by the Byrds).

From the time the words were first written in the Old Testament, to the turbulent 1960s to today, the words remind us of the cyclical nature of life, and how we can hold out hope for what’s to come. Life has times that we mourn and times that we dance. What is constant is God and God’s love for us through all of these times. The words also remind me of what precious gifts we have in time and life, how blessed we are to feel sadness and joy.

In the Gospel reading from Luke, Jesus is praying in solitude with the apostles. A time to pray. Jesus is thinking of what’s to come with his crucifixion and resurrection. His time was short, but he knew what was to come. We don’t know what will come, but we can trust in God that there will be times of sowing and reaping, of laughter and of tears. We can make the most of the time we have to be good stewards of the lives we have. We can have faith in God and hope for peace in our own lives, the lives of others and the world. (Zuegner, 2026)

Don Schwager quotes “Peter confesses that Jesus is God's Anointed Son and Savior of all,” by Cyril of Alexandria (376-444 AD).

"You see the skillfulness of the question. He [Jesus] did not at once say, 'Who do you say that I am?' He refers to the rumor of those that were outside their company. Then, having rejected it and shown it unsound, he might bring them back to the true opinion. It happened that way. When the disciples had said, 'Some, John the Baptist, and others, Elijah, and others, that some prophet of those in old time has risen up,' he said to them, 'But you, who do you say that I am?' Oh! how full of meaning is that word you! He separates them from all others, that they may also avoid the opinions of others. In this way, they will not conceive an unworthy idea about him or entertain confused and wavering thoughts. Then they will not also imagine that John had risen again, or one of the prophets. 'You,' he says, 'who have been chosen,' who by my decree have been called to the apostleship, who are the witnesses of my miracles. Who do you say that I am?'"(excerpt from COMMENTARY ON LUKE, HOMILY 49) (Schwager, n.d.)

Friar Jude Winker comments that we remember Qoheleth or the Preacher in Ecclesiastes is trying to attack the idea that God has it a determined role for us but rather we should follow the rhythm of life and as we age we do see some of that as our forms of prayer change quite a bit and we understand better and follow the rhythm of what we can do. In the Gospel Jesus asks the disciples “Who do people say He is ?” Peter responds that Jesus is The Christ (Messiah) of the Lord. But Jesus is connecting himself to the Suffering Servant and vocabulary from the Songs of the Suffering Servant. Friar Jude notes that this means Jesus is not the conquering hero to rescue Israel but the one who suffers on the Cross.

The Word Among Us Meditation on Luke 9:18-22 comments that over time, as Peter and the others matured in their faith, they understood more clearly who Jesus is and exactly what kind of Messiah and Savior he would become.

Today, let Jesus ask you, “Who do you say that I am?” Take the time to sit in his presence, maybe with your Bible, and let him help you answer that question. As your knowledge of Jesus deepens, your foundation will be connected ever deeper, right down to the bedrock!

“Jesus, you are my firm foundation. Help me root myself deeply in you.” (Meditation on Luke 9:18-22, n.d.)

Father Richard Rohr, OFM, introduces activists Ken Butigan and Patricia Bruno who understand faith to be the center of all healing works of nonviolence. Nonviolence is a vocation to which Christians are called.

Our vocation as Christians is to respond to God’s call to join in the divine dance of compassionate and nonviolent love, collaborating with God’s healing power to fashion the conditions for true peace. In this spirit, we are called to a ministry of active nonviolence in our homes, in our work-places, in our churches, in the streets, in the larger world, and in our own selves. This means that nonviolence is not simply a tool or a tactic. It is a spiritual journey that, with God’s love, overturns the violence system in our own lives and in the life of the world….

To engage in active nonviolence is both an act of faith in the God of Love and a way of experiencing the God of Love. (Rohr, n.d.)

We petition the Holy Spirit to enlighten our understanding of the “seasons” of our life and support our mission as examples of Jesus' Way in challenging times.

References

Ecclesiastes, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved September 25, 2026, from https://bible.usccb.org/bible/ecclesiastes/3? 

Luke, CHAPTER 9 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 25, 2026, from https://bible.usccb.org/bible/luke/9?18 

Meditation on Luke 9:18-22. (n.d.). The Word Among Us: Homepage. Retrieved September 25, 2026, from https://wau.org/meditations/2026/09/25/1677241/ 

Psalms, PSALM 144 | USCCB. (n.d.). Daily Readings. Retrieved September 25, 2026, from https://bible.usccb.org/bible/psalms/144?1 

Rohr, R. (n.d.). God of Love, Act of Faith. Center for Action and Contemplation. Retrieved September 25, 2026, from https://cac.org/daily-meditations/god-of-love-act-of-faith/ 

Schwager, D. (n.d.). Who Do You Say That Jesus Is? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 25, 2026, from https://www.dailyscripture.net/daily-meditation/? 

Zuegner, C. (2026, September 25). Daily Reflection September 25, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 25, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-25-2026 

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