Healing Our Injury

 The texts from the Roman Catholic Lectionary today challenge us to address the wrongs we may experience in dealing with our community with compassion and love.

Gathered and Growing

The Reading from the Book of Ezekiel declares The Prophet as Sentinel.

* [33:2] Sentinel: the theme of the sentinel’s duty initiates a new commission to announce salvation (chaps. 33–48), just as the same command (3:17–21) opened Ezekiel’s ministry to announce judgment (chaps. 3–24).

Psalm 95 calls the people to praise and worship God. 

* [Psalm 95] Twice the Psalm calls the people to praise and worship God (Ps 95:1–2, 6), the king of all creatures (Ps 95:3–5) and shepherd of the flock (Ps 95:7a, 7b). The last strophe warns the people to be more faithful than were their ancestors in the journey to the promised land (Ps 95:7c–11). This invitation to praise God regularly opens the Church’s official prayer, the Liturgy of the Hours.

The Reading from the Letter of Paul to the Romans declares Love Fulfills the Law.

* [13:8–10] When love directs the Christian’s moral decisions, the interest of law in basic concerns, such as familial relationships, sanctity of life, and security of property, is safeguarded (Rom 13:9). Indeed, says Paul, the same applies to any other commandment (Rom 13:9), whether one in the Mosaic code or one drawn up by local magistrates under imperial authority. Love anticipates the purpose of public legislation, namely, to secure the best interests of the citizenry. Since Caesar’s obligation is to punish the wrongdoer (Rom 13:4), the Christian who acts in love is free from all legitimate indictment.

In the Gospel of Matthew, Jesus advises how to treat A Brother Who Sins.

* [18:15–20] Passing from the duty of Christian disciples toward those who have strayed from their number, the discourse now turns to how they are to deal with one who sins and yet remains within the community. First there is to be private correction (Mt 18:15); if this is unsuccessful, further correction before two or three witnesses (Mt 18:16); if this fails, the matter is to be brought before the assembled community (the church), and if the sinner refuses to attend to the correction of the church, he is to be expelled (Mt 18:17). The church’s judgment will be ratified in heaven, i.e., by God (Mt 18:18). This three-step process of correction corresponds, though not exactly, to the procedure of the Qumran community; see 1QS 5:25–6:1; 6:24–7:25; CD 9:2–8. The section ends with a saying about the favorable response of God to prayer, even to that of a very small number, for Jesus is in the midst of any gathering of his disciples, however small (Mt 18:19–20). Whether this prayer has anything to do with the preceding judgment is uncertain.

* [18:15] Your brother: a fellow disciple; see Mt 23:8. The bracketed words, against you, are widely attested but they are not in the important codices Sinaiticus and Vaticanus or in some other textual witnesses. Their omission broadens the type of sin in question. Won over: literally, “gained.”

* [18:16] Cf. Dt 19:15.

* [18:17] The church: the second of the only two instances of this word in the gospels; see note on Mt 16:18. Here it refers not to the entire church of Jesus, as in Mt 16:18, but to the local congregation. Treat him…a Gentile or a tax collector: just as the observant Jew avoided the company of Gentiles and tax collectors, so must the congregation of Christian disciples separate itself from the arrogantly sinful member who refuses to repent even when convicted of his sin by the whole church. Such a one is to be set outside the fellowship of the community. The harsh language about Gentile and tax collector probably reflects a stage of the Matthean church when it was principally composed of Jewish Christians. That time had long since passed, but the principle of exclusion for such a sinner remained. Paul makes a similar demand for excommunication in 1 Cor 5:1–13.

* [18:18] Except for the plural of the verbs bind and loose, this verse is practically identical with Mt 16:19b and many scholars understand it as granting to all the disciples what was previously given to Peter alone. For a different view, based on the different contexts of the two verses, see note on Mt 16:19.

* [18:19–20] Some take these verses as applying to prayer on the occasion of the church’s gathering to deal with the sinner of Mt 18:17. Unless an a fortiori argument is supposed, this seems unlikely. God’s answer to the prayer of two or three envisages a different situation from one that involves the entire congregation. In addition, the object of this prayer is expressed in most general terms as anything for which they are to pray.

* [18:20] For where two or three…midst of them: the presence of Jesus guarantees the efficacy of the prayer. This saying is similar to one attributed to a rabbi executed in A.D. 135 at the time of the second Jewish revolt: “…When two sit and there are between them the words of the Torah, the divine presence (Shekinah) rests upon them” (Pirqê ’Abôt 3, 3).

Rev. Kent Beausoleil, SJ, comments that Jesus in today’s Gospel of Matthew speaks of this holy and human love as a sense of being righteous – which is different from being self-righteous. A love in action that is ‘righteous’ when we love ourselves and our sisters and brothers from the space of mercy and compassion rather than revenge, or of what can I get out of it.

To love then as God loves isn’t easy but it is something our hearts, our neighbor’s hearts, our world’s heart so desperately needs. We are all human, and so we are beholden to one another, but we may sometimes fear to take that prophetic stand to the unjust powers that be, because we feel what the heck, I’m not perfect.  I have no power, who’s going to listen to me. 

As humans, with the love of God in Christ by our side, we are more powerful for the good than we can ever imagine. With this divine love of Christ in us and with us may we make our voices be heard, our loving actions felt, and with hearts on fire bring hope to the world. God calls us, us ordinary humans, to grasp our holiness as well, and out of that prophetic and holy courage to fully and finally, all of us together, make a holy and human stand for God, for Good.

Don Schwager quotes “If someone has done you injury,” by Augustine of Hippo (354-430 AD).

"If someone has done you injury and you have suffered, what should be done? You have heard the answer already in today's scripture: 'If your brother sins against you, go and tell him his fault, between you and him alone.' If you fail to do so, you are worse than he is. He has done someone harm, and by doing harm he has stricken himself with a grievous wound. Will you then completely disregard your brother's wound? Will you simply watch him stumble and fall down? Will you disregard his predicament? If so, you are worse in your silence than he in his abuse. Therefore, when any one sins against us, let us take great care, but not merely for ourselves. For it is a glorious thing to forget injuries. Just set aside your own injury, but do not neglect your brother's wound. Therefore 'go and tell him his fault, between you and him alone,' intent upon his amendment but sparing his sense of shame. For it might happen that through defensiveness he will begin to justify his sin, and so you will have inadvertently nudged him still closer toward the very behavior you desire to amend. Therefore 'tell him his fault between you and him alone. If he listens to you, you have gained your brother,' because he might have been lost, had you not spoken with him. " (excerpt from Sermon 82.7)

Friar Jude Winkler comments on the texts for today The Prophet Ezekiel speaks as a watchman for Israel with the responsibility to tell the wicked about their sins. He is his brother’s keeper. To correct the errors in a loving way is our responsibility. The Romans note that all the commandments are contained in love your neighbour. Friar Jude expresses an exaggeration that our correction may be with a hug or a well placed size eleven! When Paul qualifies our obedience to civil authority, it depends on loving action. If you have to reconcile, do it according to this process. This letter comes at a time when the institution of the Church to bin and lose on earth was being applied to the community. Friar Jude comments that when two or three get together as a community and raise up our prayers we may intercede with other members of the Body, including saints.

The Word Among Us offers a Meditation on Psalm 95:1-2, 6-9. What does a pliable heart, open to the Spirit, look like? Above all, it is humble before God and wants to please him by becoming his instrument in the world.

Let’s cooperate with the Holy Spirit today. Imagine that you are a piece of clay being shaped by God’s loving hands. Picture him molding you; let him show you any rough spots that need extra attention. Yield to him, and let him smooth them out. You—and everyone around you—will be amazed at what God can do in you.

“Lord Jesus, give me a soft, pliable heart. Mold me into who you created me to be.”

Father Richard Rohr reflects on the place of doubt in a mature life of faith. He worries about “true believers” who cannot carry any doubt or anxiety at all.

 People who are so certain always seem, like Hamlet’s queen, to “protest too much” and try too hard. To hold the full mystery of life is always to endure its other half, which is the equal mystery of death and doubt. To know anything fully is always to hold that part of it which is still mysterious and unknowable. [1] 

Evoke the Spirit to help us address the question of how to be followers of Christ  “If someone has done you injury,”

Links to References

https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-6-2026  | Daily Reflection September 6, 2026 | Creighton Online Ministries

https://www.companionsofstanthony.org/reflections/  | Companions of St. Anthony

https://wau.org/meditations/2026/09/06/1663762/  | 23rd Sunday in Ordinary Time - Mass Readings and Catholic Daily Meditations for September 6, 2026 | The Word Among Us

https://cac.org/daily-meditations/the-dance-of-faith-doubt/  | The Dance of Faith and Doubt — Center for Action and Contemplation

https://www.dailyscripture.net/daily-meditation/  | Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations

https://bible.usccb.org/bible/readings/090626.cfm  | Twenty-third Sunday in Ordinary Time | USCCB

https://bible.usccb.org/bible/matthew/18?15  | Matthew, CHAPTER 18 | USCCB

https://bible.usccb.org/bible/romans/13?8  | Romans, CHAPTER 13 | USCCB

https://bible.usccb.org/bible/psalms/95?1  | Psalms, PSALM 95 | USCCB

https://bible.usccb.org/bible/ezekiel/33?7  | Ezekiel, CHAPTER 33 | USCCB

Pattern for Life

 The texts from the Roman Catholic Lectionary today invite us to reflect on the pattern of our lives and how we experience the Presence of faith, hope, and love.

Steps for Life

In the Reading from the First Letter to the Corinthians Paul’s Life is presented as a Pattern.

* [4:6] That you may learn from us not to go beyond what is written: the words “to go” are not in the Greek, but have here been added as the minimum necessary to elicit sense from this difficult passage. It probably means that the Corinthians should avoid the false wisdom of vain speculation, contenting themselves with Paul’s proclamation of the cross, which is the fulfillment of God’s promises in the Old Testament (what is written). Inflated with pride: literally, “puffed up,” i.e., arrogant, filled with a sense of self-importance. The term is particularly Pauline, found in the New Testament only in 1 Cor 4:6, 18–19; 5:2; 8:1; 13:4; Col 2:18 (cf. the related noun at 2 Cor 12:20). It sometimes occurs in conjunction with the theme of “boasting,” as in 1 Cor 4:6–7 here.

* [4:8] Satisfied…rich…kings: these three statements could also be punctuated as questions continuing the series begun in v. 7. In any case these expressions reflect a tendency at Corinth toward an overrealized eschatology, a form of self-deception that draws Paul’s irony. The underlying attitude has implications for the Corinthians’ thinking about other issues, notably morality and the resurrection, that Paul will address later in the letter.

* [4:9–13] A rhetorically effective catalogue of the circumstances of apostolic existence, in the course of which Paul ironically contrasts his own sufferings with the Corinthians’ illusion that they have passed beyond the folly of the passion and have already reached the condition of glory. His language echoes that of the beatitudes and woes, which assert a future reversal of present conditions. Their present sufferings (“to this very hour,” v. 11) place the apostles in the class of those to whom the beatitudes promise future relief (Mt 5:3–11; Lk 6:20–23); whereas the Corinthians’ image of themselves as “already” filled, rich, ruling (1 Cor 4:8), as wise, strong, and honored (1 Cor 4:10) places them paradoxically in the position of those whom the woes threaten with future undoing (Lk 6:24–26). They have lost sight of the fact that the reversal is predicted for the future. (1 Corinthians, CHAPTER 4 | USCCB, n.d.)

Psalm 145 proclaims that God’s mighty acts show forth divine kingship.

* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity. (Psalms, PSALM 145 | USCCB, n.d.)

In the Gospel of Luke, Jesus engages in debates about the Sabbath.

* [6:1–11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples’ conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also notes on Mt 12:1–14 and Mk 2:25–26.

* [6:4] The bread of offering: see note on Mt 12:5–6. (Luke, CHAPTER 6 |USCCB, n.d.)

Vivian Amu comments that, together, these passages invite us to let go of measuring ourselves by achievements, appearances, or checking the right boxes.

In essence, what really matters is whether we received God’s gifts with gratitude and shared them generously, whether we loved the people entrusted to us, whether we allowed ourselves to be loved, whether we showed mercy instead of judgment, and whether we remained faithful in the ordinary moments that made up most of our days.

Most of us would not be remembered for being the most impressive person in the room, or being the one who accumulated the most recognition.

But, most people will be remembered because they were kind, because they listened, because they forgave, and because they reflected God’s love.

That is the life Paul lived. That is the life Jesus calls us to live as well. (Amu, n.d.)

Don Schwager quotes “Withered hands - withered minds,” by Athanasius of Alexandria (295-373 AD).

"In the synagogue of the Jews was a man who had a withered hand. If he was withered in his hand, the ones who stood by were withered in their minds. And they were not looking at the crippled man nor were they expecting the miraculous deed of the one who was about to work. But before doing the work, the Savior ploughed up their minds with words. For knowing the evil of the mind and its bitter depth, he first softened them up in advance with words so as to tame the wildness of their understanding, asking: 'Is it permitted to do good on the sabbath or to do evil; to save a life or to destroy one?' For if he had said to them, 'Is it permitted to work?' immediately they would have said, 'You are speaking contrary to the law.'

"Then he told them what was intended by the law, for he spoke as the One who established the laws concerning the sabbath, adding, 'except this: that which will be done for the sake of a life.' Again if a person falls into a hole on a sabbath, Jews are permitted to pull the person out (Matthew 12:11). This not only applies to a person, but also an ox or a donkey. In this way the law agrees that things relating to preservation may be done, hence Jews prepare meals on the sabbath. Then he asked them about a point on which they could hardly disagree: 'Is it permitted to do good? (Matthew 3:4, Luke 6:9) But they did not even so much as say, 'Yes,' because by then they were not in a good temper." (excerpt from HOMILIES 28) (Schwager, n.d.)

Friar Jude Winkler comments that Paul is addressing what seems to be pride in a special revelation among his audience in Corinth. In contrast, he and Apollos are suffering in proclaiming the Word. Paul shares a different evaluation of importance that is to serve the message of God. He is writing it to shame them, even as he ends the passage proclaiming to do otherwise! In the Gospel from Luke, the Pharisees say to Jesus that it is unlawful to snack grain from the field as the Law forbids harvest on the Sabbath. The Pharisees follow a wide interpretation and over scrupulous approach to the Law. Jesus cites David as sharing the bread in the Temple reserved for the priest with his men. Jesus declares the Son of Man is “Lord of the Sabbath”. Friar Jude notes the power of losing and binding was thought to be that of the rabbis and Jesus is appropriating it to Himself.

The Word Among Us Meditation on 1 Corinthians 4:6-15 comments that we live in a world where people’s value is based on their achievement, a world so marked by division that we even took a word from physics—polarization—and began using it to describe our relationships with each other.

Jesus delights when we gratefully receive the gifts he has given us and use them to serve one another. He loves it when we pour ourselves out for people rather than hold tightly to our own lives. This is what true holiness looks like, the holiness of Jesus and of all the apostles and saints.

“Lord, I am so grateful for all the gifts you have given me. Help me to share them generously with all the people around me.” (Meditation on 1 Corinthians 4:6-15, n.d.)

Father Richard Rohr introduces activist and author Liza J. Rankow who shares a vision of discipleship that includes all those called by the Spirit to act courageously in the service of healing and liberation. In times of peril Life calls us into capacities we didn’t even know we had. So often we have no idea about the full measure of what we are being called to … or its consequences.

 

I think that’s how the Spirit works with us—pretty sneaky, really…

Healing and liberation are a collective project not an individual one. To meet the challenge will require all of us, and all of our gifts over time. Like the pyramids, the great cathedrals, or the living root bridges of Meghalaya India, this is the work of generations and the work of faith. It was begun by those who came long before us. Each of us is called in turn to lay our stones, to weave our roots, to give our lives toward a purpose larger than we can imagine and whose fruition we may never see. There is no map for these times, and only the compass of our hearts to guide us. Yet there is wisdom in the ancestors’ whispering; there is vision in the dreaming of the coming generations. We stand at the nexus between past and future, praying to be faithful to both in the crucial role entrusted to us. And they are with us, urging us on. (Rohr, n.d.)

We declare our acceptance of the plan of God for the gifts from our Baptismal anointing as priest, prophet, and leader when we pray “Come Holy Spirit, and fill the hearts of your faithful and enkindle in us the fire of your Love”

References

Amu, V. (n.d.). Daily Reflection September 5, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 5, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-5-2026 

Luke, CHAPTER 6 |USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 5, 2026, from https://bible.usccb.org/bible/luke/6?1 

Meditation on 1 Corinthians 4:6-15. (n.d.). Word Among Us. Retrieved September 5, 2026, from https://wau.org/meditations/2026/09/05/1663027/ 

1 Corinthians, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved September 5, 2026, from https://bible.usccb.org/bible/1corinthians/4? 

Psalms, PSALM 145 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 5, 2026, from https://bible.usccb.org/bible/psalms/145?17 

Rohr, R. (n.d.). Becoming Disciples Weekly Summary. Center for Action and Contemplation. Retrieved September 5, 2026, from https://cac.org/daily-meditations/becoming-disciples-weekly-summary/ 

Schwager, D. (n.d.). The Son of Man Is Lord of the Sabbath. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 5, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Faith and Fasting

 The texts from the Roman Catholic Lectionary today encourage us to practice fasting as a spiritual aid to clarify our mission and position as disciples of Christ.

Fasting from Distraction

 The Reading from the First Letter of Paul to the Corinthians presents Paul as trustworthy steward of the Word.

a. [4:1] Ti 1:7; 1 Pt 4:10.

b. [4:4] 2 Cor 1:12; Rom 2:16; 2 Cor 5:10. (1 Corinthians, CHAPTER 4 | USCCB, n.d.)

Psalm 37 responds to the problem of evil.

* [Psalm 37] The Psalm responds to the problem of evil, which the Old Testament often expresses as a question: why do the wicked prosper and the good suffer? The Psalm answers that the situation is only temporary. God will reverse things, rewarding the good and punishing the wicked here on earth. The perspective is concrete and earthbound: people’s very actions place them among the ranks of the good or wicked. Each group or “way” has its own inherent dynamism—eventual frustration for the wicked, eventual reward for the just. The Psalm is an acrostic, i.e., each section begins with a successive letter of the Hebrew alphabet. Each section has its own imagery and logic. (Psalms, PSALM 37 | USCCB, n.d.)

In the Gospel of Luke, Jesus addresses Questions About Fasting.

* [5:34–35] See notes on Mt 9:15 and Mk 2:19.

* [5:34] Wedding guests: literally, “sons of the bridal chamber.”

* [5:36–39] See notes on Mt 9:16–17 and Mk 2:19.

* [5:39] The old is good: this saying is meant to be ironic and offers an explanation for the rejection by some of the new wine that Jesus offers: satisfaction with old forms will prevent one from sampling the new. (Luke, CHAPTER 5 | USCCB, n.d.)

Rev. John Shea, SJ, asks “so, when do we fast and when do we feast?” Jesus answers by teaching the importance of flexibility.

Sometimes fasting is appropriate. Sometimes feasting is appropriate. We need to discern when to be flexible and when we need to stay the course. When we feel close to God, when we feel peace, joy and consolation, then we recognize the right thing to do and we want to do it. When we feel distant from God, when we feel desolation, then we may need to fast and pray. During these moments of confusion, we turn to God. We ask God to break open our hearts, stretching and expanding our hearts so we can better love God and others. (Shea, n.d.)

Don Schwager quotes “Christ will send you wise men and scribes,” by Clement of Alexandria, 150-215 A.D.

"A scribe is one who, through continual reading of the Old and New Testaments, has laid up for himself a storehouse of knowledge. Thus Christ blesses those who have gathered in themselves the education both of the law and of the gospel, so as to 'bring forth from their treasure things both new and old.' And Christ compares such people with a scribe, just as in another place he says, 'I will send you wise men and scribes' (Matthew 23:34)"(excerpt from FRAGMENT 172) (Schwager, n.d.)

Friar Jude Winkler comments that Paul speaks of missionaries as stewards of the message of God who are entrusted with a vocation. Paul rejects judgement by others for doing the works of God. A lot of time can be spent with difficulty because of our ego and we need to ask If our activity is for me or for the Kingdom. The scribes and Pharisees question Jesus about fasting. The guests do not fast while the bridegroom is with them. We fast for reasons like to exercise discipline, using food in perspective, solidarity with others, in sharing and making Christ the centre, to mourn the death of the beloved, and on Ash Wednesday and Good Friday we fast from things that are too significant in our lives. New patches and new wine skins remind us to separate the new from the old. Friar Jude wonders if the exhortation that “the old is good” is to keep in mind that Judaism is important to Luke in his instruction to the Gentiles. 

The Word Among Us Meditation on 1 Corinthians 4:1-5 comments that we are all “stewards” of the mysteries of God since we are all called to share the treasure of the gospel with the people around us (1 Corinthians 4:1).

There’s always the risk of “breaking a plate,” but don’t let that keep you from trying. Maybe you won’t do everything just right. That’s okay, because nobody’s perfect. And it doesn’t change the fact that God has entrusted you with a great and precious treasure that he wants you to share. He knows you’re an earthen vessel of his grace (2 Corinthians 4:7). But he also knows that his grace is strong and resilient—and you can rely on him!

“Jesus, thank you for entrusting me with the treasures of your gospel!” (Meditation on 1 Corinthians 4:1-5, n.d.)

Father Richard Rohr introduces Theologian M. Shawn Copeland who laments the many people and places that suffer ongoing crucifixion. Copeland points to the compassion that grows in disciples who follow Christ into the world’s suffering.

The crucified Jesus enfleshes for all and for us the very meaning of being human, of being a person who embraces and lives out God’s gracious gift of love and freedom.

“If any want to become my followers, let them deny themselves and take up their cross and follow me” (Mark 8:34–36)…. We who would be his disciples discover our humanity, our personhood in imitation of him—in taking up our cross in order to transform evil into good, for the cross belongs not only to Christ but to all humanity. “He chose it because of us, and we choose it because of him.” [2] We who would be his disciples incarnate the meaning in our own lives by following the moans and tears … into a crucified world, taking up an active, compassionate, solidaristic mission. [3] (Rohr, n.d.)

We seek the guidance of the Spirit as we take time to reduce the distractions in our day that tend to divert our attention away from the Way of Full Life.

References

Luke, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved September 4, 2026, from https://bible.usccb.org/bible/luke/5?33 

Meditation on 1 Corinthians 4:1-5. (n.d.). Word Among Us. Retrieved September 4, 2026, from https://wau.org/meditations/2026/09/04/1662309/ 

1 Corinthians, CHAPTER 4 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 4, 2026, from https://bible.usccb.org/bible/1corinthians/4?1 

Psalms, PSALM 37 | USCCB. (n.d.). Daily Readings. Retrieved September 4, 2026, from https://bible.usccb.org/bible/psalms/37? 

Rohr, R. (n.d.). Following Christ Crucified. Center for Action and Contemplation. Retrieved September 4, 2026, from https://cac.org/daily-meditations/following-christ-crucified/ 

Schwager, D. (n.d.). The Unity of the New and the Old. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 4, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Shea, J. (n.d.). Daily Reflection September 4, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 4, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-4-2026