Vigilant and Faithful Servants

 The texts from the Roman Catholic Lectionary today challenge us to live with consistency in our role as faithful servants of God constantly at work with Jesus in the Father’s vineyard.

Jesus is the keystone

The Reading from the Letter to the Ephesians praises a new humanity, one body, the household of God.

* [2:1–22] The gospel of salvation (Eph 1:13) that God worked in Christ (Eph 1:20) is reiterated in terms of what God’s great love (Eph 2:4), expressed in Christ, means for us. The passage sometimes addresses you, Gentiles (Eph 2:1–2, 8, 11–13, 19, 22), but other times speaks of all of us who believe (Eph 2:3–7, 10, 14, 18). In urging people to remember their grim past when they were dead in sins (Eph 2:1–3, 11–12) and what they are now in Christ (Eph 2:4–10, 13), the author sees both Jew and Gentile reconciled with God, now one new person, a new humanity, one body, the household of God, a temple and dwelling place of God’s Spirit (Eph 2:15–16, 19–22). The presentation falls into two parts, the second stressing more the meaning for the church. (Ephesians, CHAPTER 2 | USCCB, n.d.)

Psalm 85 proclaims to the people who wait humbly with open hearts that God will be active on their behalf.

* [Psalm 85] A national lament reminding God of past favors and forgiveness (Ps 85:2–4) and begging for forgiveness and grace now (Ps 85:5–8). A speaker represents the people who wait humbly with open hearts (Ps 85:9–10): God will be active on their behalf (Ps 85:11–13). The situation suggests the conditions of Judea during the early postexilic period, the fifth century B.C.; the thoughts are similar to those of postexilic prophets (Hg 1:5–11; 2:6–9). (Psalms, PSALM 85, n.d.)

The Gospel of Luke urges us to be Vigilant and Faithful Servants.

* [12:35–48] This collection of sayings relates to Luke’s understanding of the end time and the return of Jesus. Luke emphasizes for his readers the importance of being faithful to the instructions of Jesus in the period before the parousia. (Luke, CHAPTER 12 | USCCB, n.d.)

Rev. George Meze, SJ, comments that today’s Gospel reveals Jesus’ deep longing for us to become like him and, above all, to allow ourselves to be loved by him. Through his love, he invites us to remain awake and ready for his coming. As Saint Paul writes to the Ephesians, Jesus has broken down the wall of separation and opened the way for us to become citizens of heaven.

His love for us is so great that his gaze is ever upon us. In this sense, our preparation may be as simple, and as profound, simply to gaze upon God in every circumstance, trusting that, even when we are unaware, he is caring for us and guiding all things. Blessed are we, servants, when we attend to his loving gaze and allow his longing to become our own. (Meze, 2026)

Don Schwager quotes “The true meaning of 'loins girded and lamps burning'”, by Cyril of Alexandria (376-444 AD)

"The girding of our loins (Luke 12:25) signifies the readiness of the mind to work hard in every thing praiseworthy. Those who apply themselves to bodily labors and are engaged in strenuous toil have their loins girded. The lamp apparently represents the wakefulness of the mind and intellectual cheerfulness. We say that the human mind is awake when it repels any tendency to slumber off into that carelessness that often is the means of bringing it into subjection to every kind of wickedness. When sunk in stupor, the heavenly light within the mind is liable to be endangered, or even already is in danger from a violent and impetuous blast of wind. Christ commands us to be awake. To this, his disciple also arouses us by saying, 'Be awake. Be watchful' (1 Peter 5:8). Further on, the very wise Paul also says, 'Awake, O sleeper, and arise from the dead: and Christ shall give you light' (Ephesians 5:14)." (excerpt from COMMENTARY ON LUKE, HOMILY 92) (Schwager, n.d.)

Friar Jude Winkler comments that the author of Ephesians proclaims that Jesus has called the Gentile believers to His Peace, as part of the temple of God. Jesus is the capstone. We all are brothers and sisters in Christ. Everybody is called by Jesus. We cannot be judgemental as we realize Jesus died for all of them. Luke calls us to be vigilant and ready whenever the Master returns. In the early Church, Jesus' return was expected soon. Friar Jude notes Paul’s impatience to preach to the whole world is consistent with the imminent return of Jesus. If our end comes like a thief in the night, we hear Friar Jude advocate that we die with “Nothing left unsaid, nothing left undone”.

The Word Among Us Meditation on Ephesians 2:12-22 comments this is more than just a historical observation. Paul’s words are for us today as well. The power of Jesus’ cross and resurrection to bring people back to God is still present today in the Church. So let’s praise him for his marvelous work!

Jesus, you are building us into one, and you are the capstone (2:20). Thank you, Lord, that we who have been brought near are being built together. You are the capstone, the One who keeps us from falling apart. You give us the grace to grow into a sacred dwelling place of God, a community where God resides always—both within each of us and among us.

“Thank you, Lord, that you are not finished with us yet! Keep building us into one body, one Church!” (Meditation on Ephesians 2:12-22, 2026)

Father Richard Rohr, OFM, introduces Cherokee theologian Randy Woodley who contrasts Western Christianity’s emphasis on salvation through doctrine with the healing work of Jesus. Woodley describes how Jesus offers collective healing rather than individual salvation:

When we look at Jesus through the lens of Indigenous and Hebrew understandings rather than imperial American and Roman frameworks, we see that his ministry was fundamentally about restoring wholeness, healing bodies, bringing outcasts back into community, challenging unjust systems, and mending broken relationships…. Healing is the bigger picture of God’s vision that Western Christianity calls “salvation,” and healing is for all of us now.

Perhaps most importantly, healing language better reflects the Creator’s heart for shalom: that comprehensive peace and abundance in which all creation coexists in harmony. Shalom, and the Indigenous visions of harmony, contains a justice and wholeness that extends far beyond individual souls to encompass whole communities, cultures, and the land itself.

The path forward must be about stripping away the imperial distortions to reveal the Jesus who heals rather than conquers, who restores rather than erases, who empowers rather than overpowers. In this understanding, salvation becomes what it was always meant to be: the healing of all things. (Rohr, n.d.)

We implore the Spirit to guide us to proper vigilance without paralyzing our mission of faithful witness as siblings who love all God’s children in our hope and service.

References

Ephesians, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved October 20, 2026, from https://bible.usccb.org/bible/ephesians/2? 

Luke, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved October 20, 2026, from https://bible.usccb.org/bible/luke/12? 

Meditation on Ephesians 2:12-22. (2026, October 20). The Word Among Us. Retrieved October 20, 2026, from https://wau.org/meditations/2026/10/20/1696976/ 

Meze, G. (2026, October 20). Daily Reflection October 20, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved October 20, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-october-20-2026 

Psalms, PSALM 85. (n.d.). Daily Readings. Retrieved October 20, 2026, from https://bible.usccb.org/bible/psalms/85?9 

Rohr, R. (n.d.). Universal Healing. Center for Action and Contemplation. Retrieved October 20, 2026, from https://cac.org/daily-meditations/universal-healing/ 

Schwager, D. (n.d.). When the Master Knocks - Open at Once. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 20, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Redemption and Riches

 The texts from the Roman Catholic Lectionary today challenge us to examine our motives for our accumulation of material wealth, the origin of our plans and our Way to Redemption.

Rules Redemption and Riches

The Reading from the Letter to the Ephesians proclaims the Generosity of God’s Plan.

*

[2:1–10] The recipients of Paul’s letter have experienced, in their redemption from transgressions and sins, the effect of Christ’s supremacy over the power of the devil (Eph 2:1–2; cf. Eph 6:11–12), who rules not from the netherworld but from the air between God in heaven and human beings on earth. Both Jew and Gentile have experienced, through Christ, God’s free gift of salvation that already marks them for a future heavenly destiny (Eph 2:3–7). The language dead, raised us up, and seated us…in the heavens closely parallels Jesus’ own passion and Easter experience. The terms in Eph 2:8–9 describe salvation in the way Paul elsewhere speaks of justification: by grace, through faith, the gift of God, not from works; cf. Gal 2:16–21; Rom 3:24–28. Christians are a newly created people in Christ, fashioned by God for a life of goodness (Eph 2:10).

* [2:1–7] These verses comprise one long sentence in Greek, the main verb coming in Eph 2:5, God brought us to life, the object you/us dead in…transgressions being repeated in Eph 2:1, 5; cf. Col 2:13.

* [2:2] Age of this world: or “aeon,” a term found in gnostic thought, possibly synonymous with the rulers of this world, but also reflecting the Jewish idea of “two ages,” this present evil age and “the age to come”; cf. 1 Cor 3:19; 5:10; 7:31; Gal 1:4; Ti 2:12. The disobedient: literally, “the sons of disobedience,” a Semitism as at Is 30:9.

* [2:5] Our relation through baptism with Christ, the risen Lord, is depicted in terms of realized eschatology, as already exaltation, though Eph 2:7 brings in the future aspect too. (Ephesians, CHAPTER 2 | USCCB, n.d.)

Psalm 100 invites the people to enter the Temple courts with thank offerings.

* [Psalm 100] A hymn inviting the people to enter the Temple courts with thank offerings for the God who created them.

* [100:3] Although the people call on all the nations of the world to join in their hymn, they are conscious of being the chosen people of God. (Psalms, PSALM 100 | USCCB, n.d.)

The Gospel of Luke presents the Parable of the Rich Fool.

* [12:13–34] Luke has joined together sayings contrasting those whose focus and trust in life is on material possessions, symbolized here by the rich fool of the parable (Lk 12:16–21), with those who recognize their complete dependence on God (Lk 12:21), those whose radical detachment from material possessions symbolizes their heavenly treasure (Lk 12:33–34).

* [12:21] Rich in what matters to God: literally, “rich for God.” (Luke, CHAPTER 12 | USCCB, n.d.)

Rev. Larry Gillick, SJ, comments that a man has a bountiful harvest which leads to having a conversation with and about himself. His barn cannot contain all his collected crops, so he decides to build a bigger one and so he can live as high as his ego can reach in the “good life.” 

God intervenes this inner-ruption with a suggestion that this man might reconsider his wealth and health. God calls the man a “fool” because he, the “fool” will not last as long as his treasure. He did not buy into what matters to God. What does matter to God? 

Very simply, what matters to God, always and in every circumstance, is revelation! The man planted and harvested and planned to hide it all for himself. He had forgotten where the seeds came from and the rain and the sun and the very earth of it all.

The Divine Giver, Earth-Giver, Sun and Rain-giver shared it all and the Fool thought it was all his and for him and a revelation of himself and for himself. (Gillick, n.d.)

Don Schwager quotes “Surrounded by wealth, blind to charity,” by Cyril of Alexandria (376-444 AD).

"'What does the rich man do, surrounded by a great supply of many blessings beyond all numbering? In distress and anxiety, he speaks the words of poverty. He says, 'What should I do?' ... He does not look to the future. He does not raise his eyes to God. He does not count it worth his while to gain for the mind those treasures that are above in heaven. He does not cherish love for the poor or desire the esteem it gains. He does not sympathize with suffering. It gives him no pain nor awakens his pity. Still more irrational, he settles for himself the length of his life, as if he would also reap this from the ground. He says, 'I will say to myself, "Self, you have goods laid up for many years. Eat, drink, and enjoy yourself." 'O rich man,' one may say, "You have storehouses for your fruits, but where will you receive your many years? By the decree of God, your life is shortened." 'God,' it tells us, 'said to him, "You fool, this night they will require of you your soul. Whose will these things be that you have prepared?" (excerpt from COMMENTARY ON LUKE, HOMILY 89) (Schwager, n.d.)

Friar Jude Winkler comments that the Letter to the Ephesians celebrates the fact the people have sought a conversion from the devil and are called by Christ to reject the old and and accept the new. The letter declares that “By grace you have been saved.” This differs from the authentic letters of Paul where we are justified by faith that we will be saved on the last day. Ephesians was likely written in Paul’s name to a Gentile community. In the Gospel of Luke, a man asks Jesus to help with his concern about inheritance. This resolution of inheritance issues was often done by rabbis. Jesus resists the request with a parable about inheritance that Friar Jude notes underlines why we have such concern about material things that pass so quickly?

The Word Among Us Meditation on Luke 12:13-21 asks What kind of wealth are we looking for? To what degree is it riches that matter to the world, and to what degree is it riches that matter to God? Tell Jesus about the balance between the two, and ask him to reveal what he thinks about it.

If you let Jesus see your true desires, including whatever “bigger barns” you are hoping for, he will give you a glimpse into his desires for you. He will show you what it could be like if you were more rich in what matters to him—the joys, the spiritual insights, the sense of purpose, and, yes, the challenges. And he will fill you with a deeper desire to pursue that wealth—the wealth that really matters.

“Lord, help me to desire your treasures above all else.” (Meditation on Luke 12:13-21, 2026)

Father Richard Rohr, OFM, considers how the lens of empire shifted the interpretation of the gospel. We are so aligned with our current money-making system that much of Jesus’s teaching, in which he says the top will be bottom and the bottom will be top, doesn’t make a bit of sense to us. (See Matthew 19:30, 20:16.) We don’t agree with it, privately or publicly.

There are, of course, the outliers, those who remained outside of empire. In the Catholic world there were the desert fathers and mothers, the Celts, and the mendicant orders. In the Protestant world, non-imperial Christianity was probably best illustrated by the Anabaptist movement, which led to groups like the Mennonites, the Amish, the Waldensians, the Bruderhof, and even the Quakers (although the Quakers aren’t really Anabaptists).

These forms of Christianity emphasize things like a simple lifestyle, non-participation in war, not taking oaths to governments, and not saluting the flags and systems of this world. These groups were never established by any state whatsoever, nor did they enjoy the privileges that came from being the established religion of the Roman, Spanish, or British Empires. This is actually to their benefit because once you’re established, you have to be careful! Your ability to speak truth will be highly limited. There’s a whole bunch of things you cannot say anymore. (Rohr, n.d.)

We ask the Spirit of Wisdom and Revelation to enlighten our understanding of the material goals that may interfere with living in Christ as we honour our Baptismal anointing as priest, prophet, and leader.

References

Ephesians, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved October 19, 2026, from https://bible.usccb.org/bible/ephesians/2? 

Gillick, L. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved October 19, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-october-19-2026 

Luke, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved October 19, 2026, from https://bible.usccb.org/bible/luke/12? 

Meditation on Luke 12:13-21. (2026, October 19). The Word Among Us. Retrieved October 19, 2026, from https://wau.org/meditations/2026/10/19/1696360/ 

Psalms, PSALM 100 | USCCB. (n.d.). Daily Readings. Retrieved October 19, 2026, from https://bible.usccb.org/bible/psalms/100? 

Rohr, R. (n.d.). The Games of Empire. Center for Action and Contemplation. Retrieved October 19, 2026, from https://cac.org/daily-meditations/the-games-of-empire/ 

Schwager, D. (n.d.). Storing up True Riches. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 19, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Tribute and Truth

 The texts from the Roman Catholic Lectionary today challenge us to be open to the Spirit to guide our actions to be in harmony with the Love of God for all humanity.

Rendering Unto Caesar

The Reading from the Book of the Prophet Isaiah presents the role of pagan ruler Cyrus in the restoration the exiles to Jerusalem.

* [45:6] The nations will come to know that Israel’s God is the only God; cf. also vv. 20–25. (Isaiah, CHAPTER 45 | USCCB, n.d.)

Psalm 96 invites all humanity to praise the glories of Israel’s God.

* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33.

* [96:4] For references to other gods, see comments on Ps 58 and 82.

a. [96:1] Ps 98:1; Is 42:10.

b. [96:3] Ps 98:4; 105:1.

c. [96:4] Ps 48:2; 95:3; 145:3.

d. [96:5] Ps 97:7; 115:4–8; Is 40:17; 1 Cor 8:4.

e. [96:8] Ps 29:2.

f. [96:10] Ps 75:4; 93:1. (Psalms, PSALM 96 | USCCB, n.d.)

The Reading from the First Letter of Paul to the Thessalonians proclaims thanksgiving for their Faith.

* [1:1] On the address, see note on Rom 1:1–7.

* [1:3] Faith…love…hope: this, along with 1 Thes 5:8, is the earliest mention in Christian literature of the three “theological virtues” (see 1 Cor 13:13). The order here stresses eschatological hope, in line with the letter’s emphasis on the Lord’s second, triumphal coming, or parousia (1 Thes 1:10; 2:12, 19; 3:13; 4:13–5:11; 5:23). (1 Thessalonians, CHAPTER 1 | USCCB, n.d.)

In the Gospel of Matthew, Jesus responds to a question from the Pharisees about Paying Taxes to the Emperor

* [22:21] Caesar’s: the emperor Tiberius (A.D. 14–37). Repay to Caesar what belongs to Caesar: those who willingly use the coin that is Caesar’s should repay him in kind. The answer avoids taking sides in the question of the lawfulness of the tax. To God what belongs to God: Jesus raises the debate to a new level. Those who have hypocritically asked about tax in respect to its relation to the law of God should be concerned rather with repaying God with the good deeds that are his due; cf. Mt 21:41, 43. (Matthew, CHAPTER 22 | USCCB, n.d.)

Tom Kelly comments that our faith teaches us that all people possess an intrinsic dignity given to them by God regardless of their race, religion, immigration status, economic level, crimes, physical or mental health, sexual orientation, gender identity, choices, or actions. Such dignity constrains us from any behavior that dehumanizes them in any way.

As we translate our beliefs into our own political sphere, remember that it can never be done perfectly according to our faith. No political party contains the Gospel in its entirety. Let’s make sure we do not confuse our faith with human institutions either in the form of States, political parties, issues, etc. St. John Paul II said that politics is “the art of the possible.” Trust your conscience, always allow your faith to give the final say on how to proceed, and vote for what we see Jesus embrace in the Gospels—care for the poor, inclusion of those rejected by society, respect for everyone-especially the vulnerable, forgiveness, and non-violent solutions to conflict. (Kelly, n.d.)

Don Schwager quotes  “Put off the earthly image and put on the heavenly one,” by Origen of Alexandria (185-254 AD).

"Some people think that the Savior spoke on a single level when he said, 'Give to Caesar what belongs to Caesar' - that is, 'pay the tax that you owe.' Who among us disagrees about paying taxes to Caesar? The passage therefore has a mystical and secret meaning. There are two images in humanity. One he received from God when he was made, in the beginning, as Scripture says in the book of Genesis, 'according to the image and likeness of God' (Genesis 1:27). The other image is of the earth (1 Corinthians 15:49). Man received this second image later. He was expelled from Paradise because of disobedience and sin after the 'prince of this world' (John 12:31) had tempted him with his enticements. Just as the coin, or denarius, has an image of the emperor of this world, so he who does the works of 'the ruler of the darkness' (Ephesians 6:12) bears the image of him whose works he does. Jesus commanded that that image should be handed over and thrown away from our face. He wills us to take on that image, according to which we were made from the beginning, according to God's likeness. It then happens that we give 'to Caesar what belongs to Caesar, and to God what is God's.' Jesus said, 'Show me a coin.' For 'coin,' Matthew wrote 'denarius' ( Matthew 22:19). When Jesus had taken it, he said, 'Whose inscription does it have?' They answered and said, 'Caesar's.' And he said to them in turn, 'Give to Caesar what is Caesar's, and to God what is God's.'" (excerpt from HOMILY ON THE GOSPEL OF LUKE 39.4-6) (Schwager, n.d.)

Friar Jude Winkler comments on Isaiah 45 and its origin during the middle of the Babylonian Exile after Cyrus conquered Babylon and sent the Jews back to their homeland. Here is an example of how God used a pagan is used to fulfill His purpose, to send them back to the land of Israel. God is their Lord who looks out for them. The Letter of Paul to the Thessalonians is considered one of the first he wrote. He gives thanks to God for accepting the faith. Thessalonians is not in the form of Greek letters. A thanksgiving is three chapters long. Paul is worried about arrogance in success. He presents faith, love, and hope together as the theological virtues. We have to work out faith in the labour of love expressed through concrete deeds in power and with the Holy Spirit. He celebrates the community who gave up pagan belief to accept the truth. The Gospel of Matthew presents how the Pharisees tried to trap Jesus by asking if it is OK to pay taxes to Caesar. Jesus responds with a clever answer by looking at the coin, that is not carried by “good Jews” suggesting the Pharisees were hypocrites. Jesus' wise response is to “Give to Caesar what is Caesar’s and give to God what is God’s”. Friar Jude notes that this is a neutral attitude to the state. Some different attitudes to the State varied throughout the New Testament and “Give to God what is God's” is the bottom line.

The Word Among Us Meditation on Isaiah 45:1, 4-6 the Lord—speaking through his prophet—tells the Gentile King Cyrus of Persia that he has been chosen to help the people of Israel. He calls Cyrus his “anointed” and says that he has called him “by name” to free the Jewish people from their exile in Babylon (Isaiah 45:1, 4). Finally, he announces, “I am the Lord and there is no other, there is no God besides me” (45:5).

Our job or our studies, our money, our leisure time, social media, and even our service in our community or parish—all these can become idols for us. If we focus only on making more money or if we invest all our time searching for “likes,” if we focus on serving day and night for the sake of recognition but never turn to the Lord for his wisdom—if we do anything like this, we can forget where our true good comes from. We can end up giving these things the first place in our hearts and remove God from the throne of our lives. And we cut ourselves off from the grace he wants to give us.

God wants us to remember that he alone is our Savior, he alone is our comfort, he alone is our Lord, the sovereign of our lives. So let’s surrender ourselves to him and let him reign in our hearts.

“Lord, you are my God and my Savior!” (Meditation on Isaiah 45:1, 4-6, n.d.)

Father Richard Rohr, OFM, points to the creation of winners and losers as a sure sign that an “empire consciousness” is at work.

Christianity quickly adopted that interpretation of the gospel, though the four Gospels in no way validated it. After several centuries of persecution by the Roman Empire, most Christians felt quite happy, excited, and even liberated when the Roman emperor Constantine made Christianity the established religion in 313 CE. We moved from the bottom to the top, from the losers to the ultimate winners.

Ascending, top-down religions love a top-down, win-lose worldview. Protect the top, make sure the top is winning, and it just so happens that a lot of other people lose. Unless we’re transformed by grace, we can’t even recognize that we’re doing it. Without grace, we really don’t know how to think in terms of “win-win.”

That type of win-lose thinking is associated with a high degree of Christians today, and it’s not even really our fault. No one ever taught us to think differently. Presenting heaven and hell in the first grade offers a nice, dualistic explanation to keep little children from misbehaving—but does it have much to do with the teachings of Jesus? I don’t think so. But when we frame reality and the whole world that way, that’s the way we frame the gospel. (Rohr, n.d.)

We invoke the Wisdom and Guidance of the Spirit to strengthen our application of our Baptismal anointing as priest, prophet, and leader to seek the “win-win” solutions that are based in faith, hope, and love. 

References

Isaiah, CHAPTER 45 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved October 18, 2026, from https://bible.usccb.org/bible/isaiah/45?1 

Kelly, T. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved October 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-october-18-2026 

Matthew, CHAPTER 22 | USCCB. (n.d.). Daily Readings. Retrieved October 18, 2026, from https://bible.usccb.org/bible/matthew/22?15 

Meditation on Isaiah 45:1, 4-6. (n.d.). The Word Among Us: Homepage. Retrieved October 18, 2026, from https://wau.org/meditations/2026/10/18/1695709/ 

1 Thessalonians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved October 18, 2026, from https://bible.usccb.org/bible/1thessalonians/1? 

Psalms, PSALM 96 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved October 18, 2026, from https://bible.usccb.org/bible/psalms/96?1 

Rohr, R. (n.d.). Insisting on Winners and Losers. Center for Action and Contemplation. Retrieved October 18, 2026, from https://cac.org/daily-meditations/insisting-on-winners-and-losers/ 

Schwager, D. (n.d.). Give to God What Belongs to God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 18, 2026, from https://www.dailyscripture.net/daily-meditation/