Confident Persistent Humble

 The texts from the Roman Catholic Lectionary today challenge us to adopt an attitude in our relationship to God that maintains our faith in seeking and receiving the most loving response to our needs.

Persist for Our Needs

The Reading from the Book of the Prophet Jeremiah presents the people’s return from captivity as a second exodus

* [31:2–3] Jeremiah describes the exiles of the Northern Kingdom on their way home from the nations where the Assyrians had resettled them (722/721 B.C.). The favor they discover in the wilderness is the appearance of the Lord (v. 3) coming to guide them to Jerusalem. Implicit in these verses is the presentation of the people’s return from captivity as a second exodus, a unifying theme in Second Isaiah (chaps. 40–55). (Jeremiah, CHAPTER 31 | USCCB, n.d.)

The response is also from Jeremiah 31.

h. [31:11] Is 44:23; 48:20.

i. [31:12] Is 58:11. (Jeremiah, CHAPTER 31 | USCCB, n.d.)

In the Gospel of Matthew, Jesus heals in response to The Canaanite Woman’s Faith.

* [15:21–28] See note on Mt 8:5–13.

* [15:24] See note on Mt 10:5–6.

* [15:26] The children: the people of Israel. Dogs: see note on Mt 7:6.

* [15:28] As in the case of the cure of the centurion’s servant (Mt 8:10), Matthew ascribes Jesus’ granting the request to the woman’s great faith, a point not made equally explicit in the Marcan parallel (Mk 7:24–30). (Matthew, CHAPTER 15 | USCCB, n.d.)

Don Schwager quotes “The Mother of the Gentiles,” by Epiphanius the Latin (late 5th century).

"After our Lord departed from the Jews, he came into the regions of Tyre and Sidon. He left the Jews behind and came to the Gentiles. Those whom he had left behind remained in ruin; those to whom he came obtained salvation in their alienation. And a woman came out of that territory and cried, saying to him, 'Have pity on me, O Lord, Son of David!' O great mystery! The Lord came out from the Jews, and the woman came out from her Gentile territory. He left the Jews behind, and the woman left behind idolatry and an impious lifestyle. What they had lost, she found. The one whom they had denied in the law, she professed through her faith. This woman is the mother of the Gentiles, and she knew Christ through faith. Thus on behalf of her daughter (the Gentile people) she entreated the Lord. The daughter had been led astray by idolatry and sin and was severely possessed by a demon." (excerpt from INTERPRETATION OF THE GOSPELS 58) (Schwager, n.d.)

Friar Jude Winkler shares that the Prophet Jeremiah presents passages that are mostly a condemnation of the ways of the people of Judah. Today the theme is the opposite: God will restore the people even on the mountains of the North. This is during the Babylonial Exile and the northern region has been separated for centuries. The response of God is not vindictiveness not forgetting evil but inviting them to live in His love. A Canaanite woman petitions Jesus to heal her daughter. In the Gospel of Matthew, Jesus has primarily come for the lost sheep of Israel even as Jesus hints of reaching out to the Gentiles. She is clever in her response to Him after comparing her to the dogs and her cleverness moved Jesus to recognize her faith. Friar Jude recommends insistence when we pray to push and be clever to receive what we truly need.

The Word Among Us Meditation on Matthew 15:21-28 challenges us to assume that Jesus was testing this woman. How did she respond? And what can we learn from her?

Seeing this woman’s humility, persistence, and confidence, Jesus replied, “Great is your faith!” and healed her daughter on the spot (Matthew 15:28).

If you ever feel God is testing you, take this Canaanite woman as your model. Persist in your prayers. Hold onto your confidence in Jesus’ love. And remain humble and open to whatever answer you receive. Jesus knows exactly what you need.

“Lord, help me to place all my trust in you!” (Meditation on Matthew 15:21-28, n.d.)

The Dedication of the Basilica of Saint Mary Major is commemorated today.

Basilica of Saint Mary Major

Fr. Richard Rohr, OFM, introduces one question which really matters: why do bad things happen to good people?

Rabbi Harold Kushner, through his classic exploration of the book of Job, (1935–2023) questions the common belief that God is all-powerful. Kushner describes the divine intimacy we can experience when we are released from the belief that God is responsible for our suffering:

We will be able to turn to God for things He can do to help us, instead of holding on to unrealistic expectations of Him which will never come about….

We can maintain our own self-respect and sense of goodness without having to feel that God has judged us and condemned us. We can be angry at what has happened to us, without feeling that we are angry at God. More than that, we can recognize our anger at life’s unfairness, our instinctive compassion at seeing people suffer, as coming from God who teaches us to be angry at injustice and to feel compassion for the afflicted. Instead of feeling that we are opposed to God, we can feel that our indignation is God’s anger at unfairness working through us, that when we cry out, we are still on God’s side, and He is still on ours.

Harold S. Kushner, When Bad Things Happen to Good People (Schocken Books, 1981), (Rohr, 2025)

We celebrate the love and compassion of Christ and the truth that God offers care to all humanity as we persist in our petitions and desires to be spiritually open to the understanding that God is inviting us to Fullness of Life.

References

Jeremiah, CHAPTER 31 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 5, 2026, from https://bible.usccb.org/bible/jeremiah/31?1 

Matthew, CHAPTER 15 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 5, 2026, from https://bible.usccb.org/bible/matthew/15?21 

Meditation on Matthew 15:21-28. (n.d.). Word Among Us. Retrieved Aug 5, 2026, from https://wau.org/meditations/2026/08/05/1639922/ 

Rohr, R. (2025, September 11). Is God All Powerful? Center for Action and Contemplation. Retrieved August 5, 2026, from https://cac.org/daily-meditations/is-god-all-powerful/ 

Schwager, D. (n.d.). Great Is Your Faith! Be It Done for You as You Desire. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 5, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Justice righteousness thanksgiving humility

The texts from the Roman Catholic Lectionary today invite us to contemplate messages from the Hebrew Testament and a modern day rabbi that open a light on religion rather than theology.

Not giving up on God

The reading from the Book of the Prophet Isaiah declares an accusation against the people and shares the way to appeal to God.

 * [1:10–17] A powerful indictment of the religious hypocrisy of rulers and others who neglect just judgment and oppress the weaker members, yet believe they can please God with sacrifices and other external forms of worship. The long list of observances suggests the Lord’s tedium with such attempts. Sodom…Gomorrah: the names are picked up from v. 9, but now to emphasize their wickedness rather than the good fortune of escaping total destruction.Psalms 501

Psalm 50 rebukes the hypocritical worshiper and concludes with a threat and a promise.

 * [Psalm 50] A covenant lawsuit stating that the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience (cf. Mi 6:1–8). It begins with a theophany and the summoning of the court (Ps 50:1–6). Then in direct address God explains what is required of the faithful (Ps 50:7–15), rebukes the hypocritical worshiper (Ps 50:16–21), and concludes with a threat and a promise (Ps 50:22–23; cf. Is 1:19–20).2

In the Gospel of Matthew Jesus denounces the scrupulosity of Scribes and Pharisees.

 * [23:8–12] These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title ‘Rabbi’ has been said to be used in addressing the scribes and Pharisees (Mt 23:7), the implication is that Father and ‘Master’ also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew’s church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts…will be exalted: cf. Lk 14:11.3

Jeanna Schuler asks where is my heart? If we follow our heart it points to what we love. Am I buoyed up by titles, honors, where I sit at the table? Am I quick to judge and slow to listen? Do I burden others and enjoy whatever slack my privilege buys? Do I sit high above the messy fields where struggles ensue? It’s Lent. It’s time to “learn to do good.” The Pharisee in me wants to look sharp and say the right things. But don’t listen to lofty words. Look at what we do. The child sees what we do and ignores the rest. Let’s learn from small creatures about what matters.

 How can a codger set in her ways “make a new heart and a new spirit”?  Of course we know what’s good. But how to change course this far downstream?  It isn’t as hard as we fear. Heroic sacrifice isn’t demanded, just a willing heart.  If we open up space this Lent, God finds us. If we sing praise in croaky tones, God hears us.  In encountering those beaten down daily, we learn to love anew. There You are, still in the ditch, not on that splendid throne.
It’s Lent.  God, help us to set things right.  Show us Your face.4

Rabbi Harold Kushner comments ''People want less theology and more religion,'' Rabbi Kushner says, paraphrasing the Jewish theologian Martin Buber. ''They want an encounter with the living God that will change their lives.''

 ''There were so many people who were really ticked off at religion because when they needed it, it was not there for them,'' Rabbi Kushner says. ''What I came along and said was, 'If you want to get angry at God, get angry, but when you get over your anger, don't let it be a barrier to you.' '' In other words, anger need not mean separation from God or faith.5

Mary Hynes introduces an episode of Tapestry@25 that features Rabbi Harold Kushner, who is one of CBC Tapestry’s all-time most requested guests. In this interview, Rabbi Kushner cites sources that connect some of the challenges of an encounter with the Living God to theology of the Reformation.

 Kushner has been on the programme quite a few times: addressing everything from the spiritual fallout of the Sept. 11 attacks, to feeling afraid without giving in to the fear, to his most famous topic: why do bad things happen to good people?6

Sean Salai, S.J. asks Why does the Reformation matter today? In his book, Heroes and Heretics of the Reformation, Mr. Philip Campbell’s, a lay Catholic history teacher, author and editor of The Complete Works of St. Cyprian, looks to its main characters to understand.

 We also have to mention, though, that the title Heroes and Heretics refers really to two poles—Catholic saints as the heroes, and the Protestants as the heretics. But a great many individuals were somewhere in between. I was particularly fascinated by the story of Erasmus, a man who criticized the church ruthlessly and sympathized with reformist ideals, but also was unwilling to break with the Catholic Church. He was castigated by Catholics for pouring fuel on the fire of the Reformers, but was also mocked by the Reformers for being unwilling to join the Protestants. So, while the defining characters of the age were definitely the Catholic saints and Protestant heresiarchs, it is good to remember that people can seldom be so easily categorized. A good number of people of the time had mixed sympathies.7

Don Schwager quotes “Who are the proud?” by Augustine, Bishop of Hippo, 354-430 A.D.

 "Who are the proud? Those who do not perform penance and confess their sins in order to be healed through humility. Who are the proud? Those who attribute to themselves the few good qualities they seem to possess and endeavor to diminish the mercy of God. Who are the proud? Those who, while attributing to God the good they accomplish, insult others for not performing such works and raise themselves above them."  (Commentary on Psalm 93, 15)8

The Word Among Us Meditation on Isaiah 1:10, 16-20 observes that God doesn’t mince any words here. Speaking through the prophet Isaiah, he laments that his chosen people have committed sins that are “like scarlet” (Isaiah 1:18). That’s a pretty strong image! But in addition to calling them out, God is also offering them the opportunity to repent and change. He sounds like a stern but loving father when he says, “Come now, let us set things right” (1:18).

 The Hebrew word for “repentance,” the word Isaiah would have used, is teshuva, or metanoia in Greek. It literally means to turn back or to turn around and go in a different direction. This word—along with Isaiah’s prophecy today—shows us that repentance is not just about recognizing our guilt and confessing it. It also means “setting things right” by taking some kind of action.
In what areas of your life might the Lord be inviting you to turn around? It may help to use an examination of conscience, such as the one inside the front cover of this magazine. As you pray, the Holy Spirit may show you some small stuff—areas in your life you’re tempted to overlook or excuse. Or he may show you something bigger that affects other people and requires significant change.9

Friar Jude Winkler touches on the use of rabbinic exaggeration in Jewish teaching. The unforgivable sin against the Spirit is our decision that our guilt is greater than the mercy of God. Friar Jude reminds us that rabbinic interpretation of the calling God “Father” is more subtle and nuanced than some Christians have embraced.

Fr. Richard Rohr, OFM, notes that some of the Eastern religions, particularly Buddhism, did a very thorough investigation of the nature of the Head Center. That’s one of the reasons I think Thomas Merton was drawn to studying certain things about Buddhist practice. What Eastern traditions all agree on is the true nature of Mind is complete stillness, silence, and spaciousness. Boundless stillness, peace, clarity, forever and ever, amen. So Fr. Richard would say that the Head Center gives us the possibility of sensing, recognizing the Eternal Presence that’s right here in the midst of phenomena.

 There is this process of opening to this stillness, the vast freedom, peace, clarity of the soul, of spirit. . . . You could see your thoughts are happening. [But] what surrounds them and is inside them is this tremendous peace and stillness. And . . . this stillness is not inactive. . . . The stillness . . . brings the sense of knowing, of recognition, of clarity and wisdom. Don [Riso] and I have called it the sense of guidance, where you’re kind of clear it’s not you thinking exactly. It’s like a spontaneous recognition of truth/reality that just comes. You don’t have to plan it. It’s like you just relax and suddenly. . . . Pow. There it is. It’s right in your mind. [1]10

Our understanding of the nature of our relationship with God benefits from our study and contemplation of our salvation history in the 500 years since the Reformation, the millennia since Jesus lived in Palestine, and the many centuries of our relationship with the God of Abraham, Isaac, Jacob and Moses.

References

1	(n.d.). Isaiah, chapter 1 - United States Conference. Retrieved March 10, 2020, from http://www.usccb.org/bible/isaiah/1
2	(n.d.). Psalms, chapter 50 - United States Conference. Retrieved March 10, 2020, from http://www.usccb.org/bible/psalms/50
3	(n.d.). Matthew, chapter 23 - United States Conference. Retrieved March 10, 2020, from http://www.usccb.org/bible/matthew/23:35
4	(n.d.). Daily Reflections - OnlineMinistries - Creighton University. Retrieved March 10, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(1996, November 6). Staying With God For Better or Worse - The New York Times. Retrieved March 10, 2020, from https://www.nytimes.com/1996/11/06/style/staying-with-god-for-better-or-worse.html
6	(2020, March 6). Tapestry@25: life advice from Rabbi Harold Kushner - CBC.ca. Retrieved March 10, 2020, from https://www.cbc.ca/radio/tapestry/tapestry-25-life-advice-from-rabbi-harold-kushner-1.5488838
7	(2017, October 30). Why does the Reformation matter today? Look to its main .... Retrieved March 10, 2020, from https://www.americamagazine.org/faith/2017/10/30/why-does-reformation-matter-today-look-its-main-characters-understand
8	(n.d.). Daily Scripture Readings and Meditations. Retrieved March 10, 2020, from https://dailyscripture.servantsoftheword.org/
9	(n.d.). 2nd Week of Lent - Mass Readings and Catholic Daily .... Retrieved March 10, 2020, from https://wau.org/meditations/2020/03/10/
10	(n.d.). The Head Center — Center for Action and Contemplation. Retrieved March 10, 2020, from https://cac.org/the-head-center-2020-03-10/

Prescription to promote presentation of peace

The texts from the Roman Catholic Lectionary today take us into the tension between experiencing human suffering while at the same time living to bring peace to others as disciples of Christ.

Disciples of peace

The loneliness of Paul is a theme in the pastoral letter to Timothy.

* [4:9–13] Demas either abandoned the work of the ministry for worldly affairs or, perhaps, gave up the faith itself (2 Tm 4:10). Luke (2 Tm 4:11) may have accompanied Paul on parts of his second and third missionary journeys (Acts 16:10–12; 20:5–7). Notice the presence of the first personal pronoun “we” in these Acts passages, suggesting to some that Luke (or at least some traveling companion of Paul’s) was the author of Acts. Mark, once rejected by Paul (Acts 13:13; 15:39), is now to render him a great service (2 Tm 4:11); cf. Col 4:10; Phlm 24. For Tychicus, see Eph 6:21; cf. also Acts 20:4; Col 4:7.

The prescription for carrying out the Mission of the Seventy-two in the Gospel of Luke is to rely on Providence as we invite others to know the peace of relationship with Jesus.

* [10:4] Carry no money bag…greet no one along the way: because of the urgency of the mission and the singlemindedness required of missionaries, attachment to material possessions should be avoided and even customary greetings should not distract from the fulfillment of the task.

ScottS comments on the job of an evangelist connected to the Letter to Timothy.

Interspersed through the whole epistle is both the fact that Paul is suffering for his holding to the testimony of Christ and that Timothy needs to strengthen himself and hold fast to that testimony.

Dennis Hamm, S.J. explains that what Luke portrays in Acts he anticipates in his gospel. For example, he tells not just one but two stories of Jesus sending envoys on mission.

The work of the 72, including us, is preparatory. Jesus does the real work of ‘visiting’ everyone. This may be puzzling, until we discover in the Acts of Apostles that the work of Paul and company is understood as the work of the risen Lord working through the Holy Spirit animating the Christian movement (see Acts 26). So the mission is not so much about us as about the work of Jesus, through the likes of us, for the rest of the world.

Don Schwager quotes “Jesus the Good Shepherd changes wolves into sheep”, by Cyril of Alexandria (376-444 AD).

"How then does [Jesus] command the holy apostles, who are innocent men and 'sheep,' to seek the company of wolves, and go to them of their own will? Is not the danger apparent? Are they not set up as ready prey for their attacks? How can a sheep prevail over a wolf? How can one so peaceful conquer the savageness of beasts of prey? 'Yes,' he says, 'for they all have me as their Shepherd: small and great, people and princes, teachers and students. I will be with you, help you, and deliver you from all evil. I will tame the savage beasts. I will change wolves into sheep, and I will make the persecutors become the helpers of the persecuted. I will make those who wrong my ministers to be sharers in their pious designs. I make and unmake all things, and nothing can resist my will.'" (excerpt from COMMENTARY ON LUKE, HOMILY 61)

The Word Among Us Meditation on Luke 10:1-9 urges us to take hold of the kingdom today by recalling some of the key attributes of Jesus’ message.

Joy. Mercy. Caring for the poor. Prayer. The Holy Spirit. These are all ways that Luke has told us that God’s kingdom is “at hand” (10:9).

Friar Jude Winkler places the text today in the set of pastoral letters likely written in the name of Paul. The remarkable reconciliation mentioned between Paul and Mark reminds us that forgiveness is often difficult, but not impossible, when so called “tough characters” are involved. The evangelist needs to consider that rejection of the “Good News” may be a consequence of the gift of faith not being fully gifted to that person.

Fr. Richard Rohr, OFM, quotes Rabbi Harold Kushner from his book “When Bad Things Happen to Good People”, to dispel a common myth about suffering.

The conventional explanation, that God sends us the burden because [God] knows that we are strong enough to handle it, has it all wrong. Fate, not God, sends us the problem. When we try to deal with it, we find out that we are not strong. We are weak; we get tired, we get angry, overwhelmed. . . . But when we reach the limits of our own strength and courage, something unexpected happens. We find reinforcement coming from a source outside of ourselves. And in the knowledge that we are not alone, that God is on our side, we manage to go on. . .

Fr Richard shares his observation of many happy and peaceful people who love “a crucified God” who walks with crucified people, and thus reveals and redeems their plight as God’s own. Jesus is not observing human suffering from a distance. He is somehow at the center of human suffering. He includes our suffering in the co-redemption of the world, as “all creation groans in one great act of giving birth” (Romans 8:22). We “make up in our own bodies all that still has to be undergone for the sake of the Whole Body” (Colossians 1:24). We are somehow partners with the Divine. We are led by our soul and our spirit to challenge our rational minds to fully surrender to this mystery.

References

(n.d.). 2 Timothy chapter 4 - United States Conference of Catholic Bishops. Retrieved October 18, 2018, from http://www.usccb.org/bible/2timothy/4
(n.d.). Luke 10:25-37. Retrieved October 18, 2018, from http://www.usccb.org/bible/luke/luke10.htm
(2016, June 2). In 2 Timothy 4:5, what is "the job of an evangelist"? - Biblical .... Retrieved October 18, 2018, from https://hermeneutics.stackexchange.com/questions/22733/in-2-timothy-45-what-is-the-job-of-an-evangelist
(n.d.). Creighton U Daily Reflections .... Retrieved October 18, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
(n.d.). Daily Scripture Readings and Meditations. Retrieved October 18, 2018, from https://dailyscripture.servantsoftheword.org/
(n.d.). Meditations - The Word Among Us. Retrieved October 18, 2018, from https://wau.org/meditations/
(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved October 18, 2018, from https://cac.org/category/daily-meditations/

Freedom wisdom and repentance

The texts from the Roman Catholic Lectionary today contain allegory and metaphors to help us grasp concepts of freedom that leads to enduring suffering in Love.

On the journey

Paul presents an allegory on Christian Freedom in the Letter to the Galatians.

* [5:1] Freedom: Paul stresses as the conclusion from the allegory in Gal 4:21–31 this result of Christ’s work for us. It is a principle previously mentioned (Gal 2:4), the responsible use of which Gal 5:13 will emphasize.

In the Gospel from Luke, Jesus declares that pagans are more open to His message of wisdom and repentance than the people of Israel.

* [11:29–32] The “sign of Jonah” in Luke is the preaching of the need for repentance by a prophet who comes from afar. Cf. Mt 12:38–42 (and see notes there) where the “sign of Jonah” is interpreted by Jesus as his death and resurrection.

Scott McClure urges that communion be our goal and vocation.

Seeking validation, it seems, may miss the mark. Can we not be the child in this instance, at times? The crowd? Rather than looking outward to confirm our perspective, Jesus asks us, rather, to look inward and repent. Repentance is an exercise in humility. It opens the way for forgiveness of self and others; for empathy. It opens the way for communion. Let this – communion – be our goal and vocation. When achieved, this will be sign enough for all

Brian Collins sorts through the references of Paul in the Letter to the Galatians to clarify the Allegory on Christian Freedom.

After having established the identity of the Galatian Christians, Paul establishes the identity of the Judaizers: they are like Ishmael, for they persecute those “born according to the Spirit” (4:29). This connection is made on the basis of Ishmael’s treatment of Isaac in Genesis 21:9

A Post by Franciscan Media on Saint Teresa of Avila notes that she was she was a mystery of paradoxes: wise, yet practical; intelligent, yet much in tune with her experience; a mystic, yet an energetic reformer; a holy woman, a womanly woman.

Ours is a time of turmoil, a time of reform, and a time of liberation. Modern women have in Teresa a challenging example. Promoters of renewal, promoters of prayer, all have in Teresa a woman to reckon with, one whom they can admire and imitate.

Friar Jude Winkler describes the midrash technique of Paul in writing to the Galatians. Our freedom is not to do what we want. It is freedom to Love. Faith calls us to trust in God and it does not depend on analytical concrete signs, Friar Jude reminds.

Fr. Richard Rohr, OFM, reflects on suffering and how we might recognize God’s image and likeness in people even—and perhaps especially—during hard times. Holocaust survivor and respected psychiatrist Viktor Frankl (1905–1997) offered guidance for anyone who suffers. Rabbi Harold Kushner (When Bad Things Happen to Good People) explained in his foreword to Man’s Search for Meaning.

The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it. . .

The commentators today lay out a path of struggle with misinterpretation, lack of communion, efforts to reform and surviving great suffering. The allegories, midrash, and historical examples we study are aids to entering the mystical experience of suffering that is and will always be a mystery. Fr Richard comments that it maybe the major mystery of life.

References


(n.d.). Galatians 5:1 - United States Conference of Catholic Bishops. Retrieved October 15, 2018, from http://www.usccb.org/bible/galatians/5
(n.d.). Luke chapter 11 - United States Conference of Catholic Bishops. Retrieved October 15, 2018, from http://www.usccb.org/bible/luke/11
(n.d.). Creighton U Daily Reflections .... Retrieved October 15, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
(2018, February 15). Galatians 4:21-31: An Allegory? - Exegesis and Theology. Retrieved October 15, 2018, from https://www.exegesisandtheology.com/2018/02/15/galatians-421-31-an-allegory/
(n.d.). Saint Teresa of Avila – Franciscan Media. Retrieved October 15, 2018, from https://www.franciscanmedia.org/saint-teresa-of-avila/
(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved October 15, 2018, from https://cac.org/category/daily-meditations/