Discern the Way of Love

 The texts from the Roman Catholic Lectionary today challenge us to work with the premise that the Way of Love is our path to transform our understanding of faith in action in our environment.

Along the Way of Love

In the Reading from the First Letter to the Corinthians, Paul declares The Way of Love.

* [13:1–13] This chapter involves a shift of perspective and a new point. All or part of the material may once have been an independent piece in the style of Hellenistic eulogies of virtues, but it is now integrated, by editing, into the context of 1 Cor 12–14 (cf. the reference to tongues and prophecy) and into the letter as a whole (cf. the references to knowledge and to behavior). The function of 1 Cor 13 within the discussion of spiritual gifts is to relativize all the charisms by contrasting them with the more basic, pervasive, and enduring value that gives them their purpose and their effectiveness. The rhetoric of this chapter is striking.

* [13:1–3] An inventory of gifts, arranged in careful gradation: neither tongues (on the lowest rung), nor prophecy, knowledge, or faith, nor even self-sacrifice has value unless informed by love.

* [13:4–7] This paragraph is developed by personification and enumeration, defining love by what it does or does not do. The Greek contains fifteen verbs; it is natural to translate many of them by adjectives in English.

* [13:8–13] The final paragraph announces its topic, Love never fails (1 Cor 13:8), then develops the permanence of love in contrast to the charisms (1 Cor 13:9–12), and finally asserts love’s superiority even over the other “theological virtues” (1 Cor 13:13).

* [13:13] In speaking of love, Paul is led by spontaneous association to mention faith and hope as well. They are already a well-known triad (cf. 1 Thes 1:3), three interrelated (cf. 1 Cor 13:7) features of Christian life, more fundamental than any particular charism. The greatest…is love: love is operative even within the other members of the triad (7), so that it has a certain primacy among them. Or, if the perspective is temporal, love will remain (cf. “never fails,” 1 Cor 13:8) even when faith has yielded to sight and hope to possession. (1 Corinthians, CHAPTER 13 | USCCB, n.d.)

Psalm 33 proclaims God choosing them as a special people and their faithful response.

* [Psalm 33] A hymn in which the just are invited (Ps 33:1–3) to praise God, who by a mere word (Ps 33:4–5) created the three-tiered universe of the heavens, the cosmic waters, and the earth (Ps 33:6–9). Human words, in contrast, effect nothing (Ps 33:10–11). The greatness of human beings consists in God’s choosing them as a special people and their faithful response (Ps 33:12–22). (Psalms, PSALM 33 | USCCB, n.d.)

The Gospel of Luke presents Jesus’ Testimony to John.

* [11:16–19] See Lk 7:31–35. The meaning of the parable (Mt 11:16–17) and its explanation (Mt 11:18–19b) is much disputed. A plausible view is that the children of the parable are two groups, one of which proposes different entertainments to the other that will not agree with either proposal. The first represents John, Jesus, and their disciples; the second those who reject John for his asceticism and Jesus for his table association with those despised by the religiously observant. Mt 11:19c (her works) forms an inclusion with Mt 11:2 (“the works of the Messiah”). The original form of the saying is better preserved in Lk 7:35 “…wisdom is vindicated by all her children.” There John and Jesus are the children of Wisdom; here the works of Jesus the Messiah are those of divine Wisdom, of which he is the embodiment. Some important textual witnesses, however, have essentially the same reading as in Luke. (Luke, CHAPTER 11 | USCCB, n.d.)

Ronald Fussell asks What is a spiritual gift? 

It is granted unto us by the Holy Spirit. Spiritual gifts are not kept for ourselves. Rather, they are gifts that we give freely to others around us. In today’s readings, Paul is reminding us of a “more excellent way.” While we may be blessed with different spiritual gifts, the most important thing is that their use be a genuine expression of love. I think this is a heartening perspective that brings some peace when the knowledge that we so desperately desire eludes us.

One line from today’s Gospel that drew the focus of my reflection was the last one, “But wisdom is vindicated by all her children.” I really toiled over how it is connected to the greater context of today’s readings. Perhaps Jesus’ words have to do with how our task is not to understand every single thing, but rather, amid the uncertainty, we need only to apply our spiritual gifts with a genuine love for our neighbors. (Fussell, n.d.)

Friar Jude Winkler comments that in 1 Corinthians, Paul speaks about the charisms and some  use of them for self aggrandizement. He draws upon a preexisting hymn to describe love and reveals these verses as an examination of conscience for us. If he speaks without love, at times about glossolalia, or speaking in tongues, it seems the most spiritual but without love it is nothing. Our motivation is everything. Children do not know sacrificial love at their point of development due to the lack of abstraction in thought. Paul is growing psychologically and spiritually. When we don’t know perfectly, we surrender to the mystery. The Gospel of Luke notes the people did not accept John the Baptist or Jesus.  Friar Jude wonders why we are not willing to accept the Way God interacts with us, sometimes in mysterious ways.

The Word Among Us Meditation on 1 Corinthians 12:31–13:13 comments that we learn that the less we focus on the way people are (or are not) loving us and the more we focus on the way we are loving them, the more we will experience his unfailing love.

Every day, your heavenly Father gives you countless ways to encounter his love: in prayer, in nature, in loved ones, and even in your enemies. He also gives you countless opportunities each day to share his love. So pay attention and keep your heart soft. Follow Paul’s advice and “pursue love” wherever you see it (1 Corinthians 14:1). If you do, you’ll find that God in his love has always been pursuing you.

“Lord, pour out your perfect love on me so that I can learn how to love perfectly.” (Meditation on 1 Corinthians 12:31–13:13, n.d.)

Father Richard Rohr, OFM, introduces Theologian Richard Beck who considers how the apostle Paul challenged the ancient world’s understanding of gift and grace as something one had to earn and repay. Beck explains how the small churches or ekklesia that Paul founded were able to exist only because of this radically new understanding of grace: 

Gathered around the message of grace, Paul’s churches were diverse collections of people from every conceivable walk of life and social strata. Rich and poor, Jew and gentile…. In a world divided by class conflict, religious prejudice, and ethnic animus, Christian communities tore down the wall of hostility that existed between social groups so that the single family of God—­pluralistic, multicultural, and diverse—­could emerge…. 

Grace, declared Paul, ignores hierarchies of worth. Grace destroys social rankings based upon value. In the eyes of God ­there are no inferior versus superior­ people.  

Paul’s preaching about the incongruity of grace was social dynamite, blowing to smithereens every attempt to rank­ human persons on a scale of value and worth. In the hands of Paul, grace became a tool of social leveling, creating capacities for egalitarian and demo­cratic forms of social life….  

Since Christ had welcomed the early Christians, unconditionally and irrespective of worth, they ­were called upon to extend that same unconditional welcome to each other. As Paul would ask of them, “Welcome each other, as Christ has welcomed you.” Despite their differences, grace had made them a ­family. No one would be honored or elevated over another. God had loved them all, fully and equally. (Rohr, n.d.)

We ponder the mission of our Baptismal anointing, as priest, prophet, and leader to proclaim with our lives the unmerited grace that enlivens our faith, hope, and love.

References

Fussell, R. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved September 16, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-16-2026 

Luke, CHAPTER 11 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 16, 2026, from https://bible.usccb.org/bible/luke/7?31 

Meditation on 1 Corinthians 12:31–13:13. (n.d.). The Word Among Us: Homepage. Retrieved September 16, 2026, from https://wau.org/meditations/2026/09/16/1670104/ 

1 Corinthians, CHAPTER 13 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 16, 2026, from https://bible.usccb.org/bible/1corinthians/13 

Psalms, PSALM 33 | USCCB. (n.d.). Daily Readings. Retrieved September 16, 2026, from https://bible.usccb.org/bible/psalms/33? 

Rohr, R. (n.d.). A Preacher of Grace. Center for Action and Contemplation. Retrieved September 16, 2026, from https://cac.org/daily-meditations/a-preacher-of-grace/ 

Hope and Healing of our Masks

 The texts from the Roman Catholic Lectionary today challenge us to avoid defending and living with the masks with which we try to avoid truth and healing.

Time to Drop the Mask

The Prophet Jeremiah declares deliverance for Judah,—oracle of the LORD.

h. [1:16] Is 2:8.

i. [1:18] Jer 6:27; 15:20; Ez 3:8. (Jeremiah, CHAPTER 1 | USCCB, n.d.)

Psalm 71 pleads for help on the basis of hope.

* [Psalm 71] A lament of an old person (Ps 71:9, 18) whose afflictions are interpreted by enemies as a divine judgment (Ps 71:11). The first part of the Psalm pleads for help (Ps 71:1–4) on the basis of a hope learned from a lifetime’s experience of God; the second part describes the menace (Ps 71:9–13) yet remains buoyant (Ps 71:14–16); the third develops the theme of hope and praise. (Psalms, PSALM 71 | USCCB, n.d.)

The Gospel of Mark declares the hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus.

* [6:17–29] Similarities are to be noted between Mark’s account of the imprisonment and death of John the Baptist in this pericope, and that of the passion of Jesus (Mk 15:1–47). Herod and Pilate, each in turn, acknowledges the holiness of life of one over whom he unjustly exercises the power of condemnation and death (Mk 6:26–27; 15:9–10, 14–15). The hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus. After the deaths of John and of Jesus, well-disposed persons request the bodies of the victims of Herod and of Pilate in turn to give them respectful burial (Mk 6:29; 15:45–46).

* [6:19] Herodias: see note on Mt 14:3. (Mark, CHAPTER 6 | USCCB, n.d.)

Gladyce Janky comments that Herod experienced what Ignatius called consolation: a pull toward the good, a desire to protect the prophet. But early stirrings of consolation do not make a disciple. Truth requires nurturing for it to take root and grow within the human heart. It asks for one faithful choice at a time, pushing aside impulses that lead to death instead of life.

When we contemplate this scene, we may feel appalled at the brutality. John’s death is senseless, cruel, and deeply unjust. Yet the Gospel does not present it as an ancient anomaly. It reveals how human beings behave when fear, pride, and the hunger for influence eclipse God’s voice. Acts of disregard for human life continue today. People still cling to power at any cost. Leaders still silence truth-tellers, protect their reputations through violence and exclusion, and respond with exaggerated indignation when their wrongdoing is exposed, insisting loudly on their innocence to preserve their public image.

Ignatian contemplation asks us to notice where we stand in this story. Are we tempted, like Herod, to protect our image rather than our integrity - choosing what is easy, not what is right? Are we tempted, like Herodias, to defend our position rather than open ourselves to conversion? Or are we called, like John, to speak truth with courage, even when it is costly? (Janky, n.d.)

Don Schwager quotes The Weakness of the Tyrant and the Power of the Beheaded, by John Chrysostom (347-407 AD)

"Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder - for fear was disturbing Herod's conscience to such an extent that he believed John had been raised from the dead and was performing miracles (Mark 6:14-16)! In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: 'It is not lawful for you to have the wife of Philip your brother' (Mark 6:18). And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place... even to the very ends of the earth, you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time." (excerpt from ON THE PROVIDENCE OF GOD 22.8-9) (Schwager, n.d.)

Friar Jude Winkler comments on the texts today. In the text from the alternate first reading for today for today from First Corinthians, Paul addresses the arrogant and the proud and asserts that  God spoke to the poor and slaves, the ones with nothing to lose. The self-sufficient did not accept Christ. We should boast in the Lord and accept that everything we have is a gift. The  Gospel of Mark declares Herodias was illegally married to Herod. One day the dance of Solome generates a promise from Herod to do whatever she asks. Herodias hated John and sought John's head. The Baptist is a prophet on morality and the need to stand in the truth. Friar Jude notes our need to live faith where we perceive it is uncomfortable and speak the truth when appropriate.

The Word Among Us Meditation on Mark 6:17-29 comments that Herod acknowledged that John was “a righteous and holy man” (Mark 6:20), and he liked to listen to him preach. But Herodias, Herod’s wife, hated John for having condemned their marriage as adulterous. So during Herod’s birthday celebration, she prompted her daughter to ask for the head of the Baptist.

Both in his life and his death, John showed himself to be a model disciple of Jesus. Even to the very end, when he was called to pay the ultimate price, he remained steadfast and faithful to the Lord. So as we commemorate his passion and death today, let’s seek to imitate him by fulfilling our call to announce that the kingdom is at hand!

“St. John the Baptist, pray for us!” (Meditation on Mark 6:17-29, 2026)

Father Richard Rohr introduces Buddhist teacher Tara Brach who tells a story to awaken us to the ways we confuse our true self with the masks we wear.

If we move through life trapped behind these masks, we miss out on connection and intimacy with our world. In relating to ourselves and others, we forget the awareness and love that animates our true being.

The blessing of remembering comes with mindful awareness as we witness the changing thoughts, feelings, and emotions that live through us. In the stillness and clarity of presence, we see our masks for what they are: temporary (and sometimes useful) personas but not our essential Being. And with presence we see past the masks of others to the consciousness looking out through their eyes, the tenderness residing in their hearts. (Rohr, n.d.)

We ask the Spirit to stir our experience of tyrants, who silence truth-tellers to protect their reputations through violence and exclusion, and who respond with exaggerated indignation as we seek the Wisdom to join the Way, as the Baptist shows, of Faith, Truth, and Love. 

References

Janky, G. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved August 29, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-29-2026 

Jeremiah, CHAPTER 1 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 29, 2026, from https://bible.usccb.org/bible/jeremiah/1?17 

Mark, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved August 29, 2026, from https://bible.usccb.org/bible/mark/6? 

Meditation on Mark 6:17-29. (2026, August 29). The Word Among Us. Retrieved August 29, 2026, from https://wau.org/meditations/2026/08/29/1656334/ 

Psalms, PSALM 71 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 29, 2026, from https://bible.usccb.org/bible/psalms/71?1 

Rohr, R. (n.d.). True Self and False Self: Weekly Summary. Center for Action and Contemplation. Retrieved August 29, 2026, from https://cac.org/daily-meditations/true-self-and-false-self-weekly-summary/ 

Schwager, D. (n.d.). Herod Feared John - a Righteous and Holy Man. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 29, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Love and Providence

 The texts from the Roman Catholic Lectionary today challenge us to be witness to hope in Love and Divine Providence as we explore these resonances in our own journey.

“Yes” to the Plan of God

The Reading from the Book of the Prophet Isaiah proclaims The Servant of the Lord.

* [49:1] Gave me my name: designated me for a special task or mission (cf. Jer 1:5).

* [49:3] Israel: the servant is identified with the people of Israel as their ideal representative; however, vv. 5–6 seem to distinguish the servant from Israel.

* [49:6] The servant’s vocation extends beyond the restoration of Israel in order to bring the knowledge of Israel’s God to the rest of the earth; cf. Lk 2:32. (Isaiah, CHAPTER 49 | USCCB, n.d.)

Psalm 139 offers a meditation on God’s omnipresence and omniscience.

* [Psalm 139] A hymnic meditation on God’s omnipresence and omniscience. The psalmist is keenly aware of God’s all-knowing gaze (Ps 139:1–6), of God’s presence in every part of the universe (Ps 139:7–12), and of God’s control over the psalmist’s very self (Ps 139:13–16). Summing up Ps 139:1–16, 17–18 express wonder. There is only one place hostile to God’s rule—wicked people. The psalmist prays to be removed from their company (Ps 139:19–24). (Psalms, PSALM 139 | USCCB, n.d.)

The Reading from the Acts of the Apostles proclaims Paul’s Address about Christian kerygma in the Synagogue.

* [13:4–14:27] The key event in Luke’s account of the first missionary journey is the experience of Paul and Barnabas at Pisidian Antioch (Acts 13:14–52). The Christian kerygma proclaimed by Paul in the synagogue was favorably received. Some Jews and “God-fearers” (see note on Acts 8:26–40) became interested and invited the missionaries to speak again on the following sabbath (Acts 13:42). By that time, however, the appearance of a large number of Gentiles from the city had so disconcerted the Jews that they became hostile toward the apostles (Acts 13:44–50). This hostility of theirs appears in all three accounts of Paul’s missionary journeys in Acts, the Jews of Iconium (Acts 14:1–2) and Beroea (Acts 17:11) being notable exceptions. (Acts of the Apostles, CHAPTER 13 | USCCB, n.d.)

The Gospel of Luke presents The Birth of John the Baptist.

* [1:57–66] The birth and circumcision of John above all emphasize John’s incorporation into the people of Israel by the sign of the covenant (Gn 17:1–12). The narrative of John’s circumcision also prepares the way for the subsequent description of the circumcision of Jesus in Lk 2:21. At the beginning of his two-volume work Luke shows those who play crucial roles in the inauguration of Christianity to be wholly a part of the people of Israel. At the end of the Acts of the Apostles (Acts 21:20; 22:3; 23:6–9; 24:14–16; 26:2–8, 22–23) he will argue that Christianity is the direct descendant of Pharisaic Judaism.

* [1:59] The practice of Palestinian Judaism at this time was to name the child at birth; moreover, though naming a male child after the father is not completely unknown, the usual practice was to name the child after the grandfather (see Lk 1:61). The naming of the child John and Zechariah’s recovery from his loss of speech should be understood as fulfilling the angel’s announcement to Zechariah in Lk 1:13, 20. (Luke, CHAPTER 1 | USCCB, n.d.)

Gladyce Janky comments that we must find ways to step back from hectic lives so we can silence the noise – both internal and external.  When we pull away, even for a brief time, we begin to recognize the subtle movement of grace – the desires God plants, the gifts received, the people He places in our path.

For most of us, escaping for an extended time in the desert might feel like a luxury we cannot afford – or might want to avoid, especially in an Arizona summer.  But the spiritual desert is necessary.  We must find ways to step back from hectic lives so we can silence the noise – both internal and external.  When we pull away, even for a brief time, we begin to recognize the subtle movement of grace – the desires God plants, the gifts received, the people He places in our path.  Ever so slowly, our purpose becomes less something we are chasing or trying to grasp, and more something we receive and live into. 

This reading reinforces the importance of trusting in God’s timing, and of patience through multiple generations.  God is listening; He has not forgotten the pain of His creation, and He will respond.  The work we do in our lifetimes may not yield results until future generations build on the foundations we lay.  As Ignatius learned during his years of formation and transformation into God’s servant, we are here to do the work God has entrusted to us, not try to follow in the footsteps of John or other saints.  We only need to trust and then move forward as far as we can on our portion of the path known as God’s plan for Salvation History.(Janky, 2026)

Don Schwager quotes Parallels between John and Jesus, by Ephrem the Syrian (306-373 AD)

"The elderly Elizabeth gave birth to the last of the prophets, and Mary, a young girl, to the Lord of the angels. The daughter of Aaron gave birth to the voice in the desert (Isaiah 63:9), but the daughter of David to the strong God of the earth. The barren one gave birth to him who remits sins, but the Virgin gave birth to him who takes them away (John 1:29). Elizabeth gave birth to him who reconciled people through repentance, but Mary gave birth to him who purified the lands of uncleanness. The elder one lit a lamp in the house of Jacob, his father, for this lamp itself was John (John 5:35), while the younger one lit the Sun of Justice (Malachi 4:2) for all the nations. The angel announced to Zechariah, so that the slain one would proclaim the crucified one and that the hated one would proclaim the envied one. He who was to baptize with water would proclaim him who would baptize with fire and with the Holy Spirit (Matthew 3:11). The light, which was not obscure, would proclaim the Sun of Justice. The one filled with the Spirit would proclaim concerning him who gives the Spirit. The priest calling with the trumpet would proclaim concerning the one who is to come at the sound of the trumpet at the end. The voice would proclaim concerning the Word, and the one who saw the dove would proclaim concerning him upon whom the dove rested, like the lightning before the thunder." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 1.31) (Schwager, n.d.) 

The Word Among Us Meditation on Luke 1:57-66, 80 comments that John’s very conception and birth were powerful signs of God’s love and faithfulness, but they were just the beginning. Even more important was the way John fulfilled his mission to prepare God’s people for the Messiah.

Let’s rejoice in the God of Abraham, Isaac, and Jacob, who is faithful in keeping every one of his promises. He intervened in the lives of Zechariah and Elizabeth to bring about the birth of John, and he continues to intervene today to bring about his plans and promises in our lives. May we trust in his goodness, his faithfulness, and his ability to accomplish his will—even if it takes a miracle.

“Lord, you are so faithful! I give you thanks for all the ways you have intervened in my life.” (Meditation on Luke 1:57-66, 80, n.d.)

Friar Jude Winkler comments that in the Suffering Servant of Isaiah 49 John the Baptist is a messenger of conversion as a sharp sword pointing to the Saviour Jesus, even as John stirred in the womb. Acts presents the kerygma made by Paul in the Synagogue testifying to John the Baptist who preached repentance and Jesus Baptism brings us to the life of the Trinity. The matrimonial symbolism of the Baptist is connected to not being worthy to put on the sandals of Jesus as the widow is Israel. Elizabeth wants the name of “John” meaning “Yahweh saves” He carries his mission in his name. The mute Zechariah did not believe in his own prayer and was silenced until the birth of the Baptist. Jesus finds John was in the desert and Friar Jude wonders if the Baptist did go down to Qumran where there were continuous ablutions and an austere lifestyle that were later incorporated in the ideas of the Baptist and his community.

Fr. Richard Rohr, OFM, reflects on the shared hope that characterized the first community he founded in the late 1970s.

Hope is a participation in the very life of God. It has nothing to do with circumstances or events going well. It can even thrive in the midst of adversity and trial. True faith, which always includes hope and love, is a predisposition to “yes.” I would go so far as to say that a foundational “yes” is the most distinguishing element between an ego- and fear-based agenda and a Spirit-guided one. As Paul writes of Jesus, “With him it was always ‘yes,’ and however many the promises God made, the ‘yes’ to them all is in him” (2 Corinthians 1:19–20).

Deconstruction comes naturally to most of us, but deconstruction is rather useless without reconstruction and a positive vision. It’s the easiest thing in the world to stand on a pedestal of superiority and point out who and what is wrong—without doing anything positive or becoming a positive answer ourselves. After we criticize and deconstruct, what are we actually for? An awful lot of activists on the left and reactionaries on the right have no positive vision, nothing they believe in, no one they are in love with. They are just overwhelmed with what’s wrong and think that by eliminating the so-called “contaminating element,” the world will be just, peaceful, and right again. (Rohr, n.d.)

We seek the patience of the Spirit in our decisions and actions in hope that Love will prevail as the consequence of our Faith and “Yes” to the Plan of God.

References

Acts of the Apostles, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved June 24, 2026, from https://bible.usccb.org/bible/acts/13? 

Isaiah, CHAPTER 49 | USCCB. (n.d.). Daily Readings. Retrieved June 24, 2026, from https://bible.usccb.org/bible/isaiah/49? 

Janky, G. (2026, June 24). Daily Reflections. Creighton Online Ministries. Retrieved June 24, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-24-2026 

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved June 24, 2026, from https://bible.usccb.org/bible/luke/1?57 

Meditation on Luke 1:57-66, 80. (n.d.). Word Among Us. Retrieved June 24, 2026, from https://wau.org/meditations/2026/06/24/1597747/ 

Psalms, PSALM 139 | USCCB. (n.d.). Daily Readings. Retrieved June 24, 2026, from https://bible.usccb.org/bible/psalms/139? 

Rohr, R. (n.d.). Participatory Hope. CAC.org. Retrieved June 24, 2026, from https://cac.org/daily-meditations/participatory-hope/ 

Schwager, D. (n.d.). The Hand of the Lord Was with Him. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 24, 2026, from https://www.dailyscripture.net/daily-meditation/?ds_year=2026&date=jun24a