Sufficiency and Sacrifice

 The texts from the Roman Catholic Lectionary today challenge us to evaluate how we determine the level of sufficiency we maintain and our trust in Providence to supply what we need.

Memorial of Saint Pius of Pietrelcina, Priest

The Book of Proverbs offers a prayer against lying words and for sufficiency of goods.

* [30:5–6] Verse 5, like the confession of the king in Ps 18:31 (and its parallel, 2 Sm 22:31), expresses total confidence in the one who rescues from death. Agur has refused a word from any other except God and makes an act of trust in God.

* [30:7–9] A prayer against lying words and for sufficiency of goods, lest reaction to riches or destitution lead to offenses against God. (Proverbs, CHAPTER 30 | USCCB, n.d.)

Psalm 119 delights in the law’s consolations, begs for wisdom to understand the precepts.

* [Psalm 119] This Psalm, the longest by far in the Psalter, praises God for giving such splendid laws and instruction for people to live by. The author glorifies and thanks God for the Torah, prays for protection from sinners enraged by others’ fidelity to the law, laments the cost of obedience, delights in the law’s consolations, begs for wisdom to understand the precepts, and asks for the rewards of keeping them. (Psalms, PSALM 119 | USCCB, n.d.)

The Gospel of Luke advocates relying on Providence in The Mission of the Twelve

* [9:1–6] Armed with the power and authority that Jesus himself has been displaying in the previous episodes, the Twelve are now sent out to continue the work that Jesus has been performing throughout his Galilean ministry: (1) proclaiming the kingdom (Lk 4:43; 8:1); (2) exorcising demons (Lk 4:33–37, 41; 8:26–39) and (3) healing the sick (Lk 4:38–40; 5:12–16, 17–26; 6:6–10; 7:1–10, 17, 22; Lk 8:40–56).

* [9:3] Take nothing for the journey: the absolute detachment required of the disciple (Lk 14:33) leads to complete reliance on God (Lk 12:22–31).

* [9:5] Shake the dust from your feet: see note on Mt 10:14. (Luke, CHAPTER 9 | USCCB, n.d.)

Nancy Shirley explains that we can forgive yet still expect accountability for the transgression.

As we say the Our Father at every mass, the idea of asking for forgiveness of our trespasses is contingent upon us forgiving those who have trespassed against us. Thus, we must forgive to be forgiven. It is a challenge for me at times to know if I have actually forgiven as I still remember very well the “trespass.” Yet, I do not seek retribution for the act, rather just a feeling of wanting to shake the dust from my feet and move on and no longer include this person as part of my life. The struggle is real and the solution allusive to me still. I want to be loving and forgiving but my humanness does not want to expose myself again to the hurt or damages caused by the person. The question remains to me: can I forgive seventy-seven times and still shake the dust and walk away?

As I was thinking about a song to connect to this reflection, I thought of the song about being a nobody trying to tell everybody about somebody. I got into the car and the first song on K-Love was the very song I was considering. Another God-wink!! Here it is …

Nobody by Casting Crowns (Shirley, n.d.)

Don Schwager quotes “Jesus gave power and authority to his apostles,” by Cyril of Alexandria (376-444 AD).

"The grace bestowed upon the holy apostles is worthy of all admiration. But the bountifulness of the Giver surpasses all praise and admiration. He gives them, as I said, his own glory. They receive authority over the evil spirits. They reduce to nothing the pride of the devil that was so highly exalted and arrogant. They render ineffectual the demon's wickedness. By the might and efficacy of the Holy Spirit, burning them as if they were on fire, they make the devil come forth with groans and weeping from those whom he had possessed... He glorified his disciples, therefore, by giving them authority and power over the evil spirits and over sicknesses. Did he honor them without reason and make them famous without any logical cause? How can this be true? It was necessary, most necessary, that they should be able to work miracles, having been publicly appointed ministers of sacred proclamations. By means of their works, they then could convince men that they were the ministers of God and mediators of all beneath the heaven. The apostles then could invite them all to reconciliation and justification by faith and point out the way of salvation and of life that is this justification." (excerpt from COMMENTARY ON LUKE, HOMILY 47) (Schwager, n.d.)

Friar Jude Winkler comments in the passage from Proverbs today the first grouping of the text are the words of God and the direction to hold to them. The author offers a prayer not to have too much, not too little but only what he needs. The Gospel presents the mandate to the Apostles to take nothing and God will provide. In Luke, trust in Providence is part of reaching out to the anawim, those excluded from the society. Friar Jude notes that Apostles should become anawim to trust in God and know you will not make it without Him.

The Word Among Us Meditation on Luke 9:1-6 comments that the message of Jesus, of the apostles, and of the Church is twofold. First, “The kingdom of God is at hand!” Everyone welcomes that exciting news. But then comes the call: “Repent, and believe in the gospel” (Mark 1:15). Change your heart. Turn away from sin. Humble yourself before the Lord.

This is where we get caught. We forget that we are sinners. We forget that Jesus came to take away our sins—and to do it not by himself but very much with our cooperation. Or we forget that repentance is a lifelong pursuit as we continue to learn more about ourselves and the areas of our lives that we might try to shield from the Lord.

But God is persistent. And he is patient. The key is to not close the door on him abruptly when you feel resistance in your heart. Instead, let him in and just listen. Give him the chance to show you the freedom that comes when you repent and believe!

“Lord, help me to welcome you into all aspects of my life.” (Meditation on Luke 9:1-6, n.d.)

Father Richard Rohr, OFM, reminds us that embodying nonviolence requires facing the structures of violence in our culture, church, and world. We seem to have assumed that the individual must live the gospel but that the corporate church doesn’t have to. We Christians expected individuals to be poor while the institution remained rich. This cannot be right. We have to live the gospel not just individually but institutionally, socially, and corporately.

Having traveled and taught in many countries, I have learned to recognize many of the beautiful aspects of the United States. We have historically enjoyed many privileges in terms of freedom, education, and resources. Yet I have also seen America’s shadow side, particularly our insistence on individuality. If our prayer journey does not lead us to a collective sense of servanthood and responsibility for the world, I think we will have failed in our willingness to deal with the violence of the world. I think the violence will continue as long as much of the world views us as a part of an oppressive system. In many respects, they’re not wrong! Only one thing is more difficult to deal with than the individual ego, and that’s the corporate ego, which is usually more disguised, protected, and denied. Unless we’re willing to face it, we will continue to participate in cycles of anger, hatred, and violence rather than healing and justice. [1] (Rohr, n.d.)

Richard ties our acceptance of violence to the belief that Jesus’s violent death was necessary for God to forgive us:

Our commonly accepted atonement theory—especially as accomplished through the life, suffering, and death of Jesus—reaffirmed our narrow notion of retributive justice and legitimated a notion of “good and necessary violence” all the way down. As long as we employ any retributive notion of God’s justice, we trade our distinctive Christian message for the cold, hard justice that has prevailed in most cultures throughout history. We offer no redemptive alternative to history but actually sanctify the very “powers and principalities” that Paul says unduly control the world (Ephesians 3:9–10, 6:12). We stay inside of what some call the “myth of redemptive violence,” which might just be the dominant story line of history. [2] (Rohr, n.d.)

We seek the consolation of the Spirit as we work through our motivation to work with Christ in the environment of our community to be apostles of faith, hope, and love.

References

Luke, CHAPTER 9 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 23, 2026, from https://bible.usccb.org/bible/luke/9?1 

Meditation on Luke 9:1-6. (n.d.). The Word Among Us: Homepage. Retrieved September 23, 2026, from https://wau.org/meditations/2026/09/23/1674954/ 

Proverbs, CHAPTER 30 | USCCB. (n.d.). Daily Readings. Retrieved September 23, 2026, from https://bible.usccb.org/bible/proverbs/30? 

Psalms, PSALM 119 | USCCB. (n.d.). Daily Readings. Retrieved September 23, 2026, from https://bible.usccb.org/bible/psalms/119? 

Rohr, R. (n.d.). Corporate Violence Met by Corporate Good. Center for Action and Contemplation. Retrieved September 23, 2026, from https://cac.org/daily-meditations/corporate-violence-met-by-corporate-good/ 

Schwager, D. (n.d.). Jesus Gave Them Authority over All Demons and Diseases. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 23, 2026, from https://www.dailyscripture.net/daily-meditation/? 

Shirley, N. (n.d.). Daily Reflection September 23, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 23, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-23-2026 

Providence and Prudence

 The texts from the Roman Catholic Lectionary today challenge us to live in the tension between faith in Providence and our mission to be active workers for good in our environment.

Providence and Power

The  Reading from the Second Book of Chronicles presents Joash’s Apostasy and His Punishment.

e. [24:18] Ex 34:13.

f. [24:20] Jgs 6:34.

g. [24:23] 2 Kgs 12:17–18.

h. [24:24] Dt 32:30.

i. [24:25–26] 2 Kgs 12:21–22. (2 Chronicles, CHAPTER 24 | USCCB, n.d.)

Psalm 89 laments the defeat of the Davidic king .

* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52).

* [89:3–5] David’s dynasty is to be as long-lasting as the heavens, a statement reinforced by using the same verbs (establish, stand) both of the divine love and loyalty and of the Davidic dynasty and throne, cf. Ps 89:29–30. (Psalms, PSALM 89 | USCCB, n.d.)

In the Gospel of Matthew, Jesus asserts the disciple can serve only one master and must choose between God and wealth.

* [6:19–34] The remaining material of this chapter is taken almost entirely from Q. It deals principally with worldly possessions, and the controlling thought is summed up in Mt 6:24: the disciple can serve only one master and must choose between God and wealth (mammon). See further the note on Lk 16:9.

* [6:22–23] In this context the parable probably points to the need for the disciple to be enlightened by Jesus’ teaching on the transitory nature of earthly riches.

* [6:24] Mammon: an Aramaic word meaning wealth or property.

* [6:25–34] Jesus does not deny the reality of human needs (Mt 6:32), but forbids making them the object of anxious care and, in effect, becoming their slave.

* [6:27] Life-span: the Greek word can also mean “stature.” If it is taken in that sense, the word here translated moment (literally, “cubit”) must be translated literally as a unit not of time but of spatial measure. The cubit is about eighteen inches.

* [6:30] Of little faith: except for the parallel in Lk 12:28, the word translated of little faith is found in the New Testament only in Matthew. It is used by him of those who are disciples of Jesus but whose faith in him is not as deep as it should be (see Mt 8:26; 14:31; 16:8 and the cognate noun in Mt 17:20).

* [6:33] Righteousness: see note on Mt 3:14–15. (Matthew, CHAPTER 6 | USCCB, n.d.)

Carol Zuegner comments that her outlook is mostly positive, but her imagination can run away with the what-ifs. We all wish for a little more control over the events and people in our lives. We don’t have that control and worrying will not change any outcome. 

Jesus does not mean to make light of our concerns. People’s lives can be difficult and faced with heavy decisions and problems. It’s easy to get caught up in the spiral of worry. What are we missing if we are always worrying about what might happen? The gospel ends with the admonition that God knows we need food and clothing. We should start with God in the here and now. This doesn’t mean bad things won’t happen. Jesus says: “Do not worry about tomorrow; tomorrow will take care of itself.”

 

My prayer: To do what I can to make the world a better place. To work hard for the dignity of all in my own way. To take a deep breath and trust in God. To pray for those who are facing hardships, difficult decisions or life events beyond their control. I pray to be present, really present in the here and now and to trust that God loves me. (Zuegner, 2026)

Don Schwager quotes “The value of life,” by John Chrysostom, 347-407 A.D.

"Note the acceleration of images: just when the lilies are decked out, he no longer calls them lilies but 'grass of the field' (Matthew 6:30 ). He then points further to their vulnerable condition by saying 'which are here today.' Then he does not merely say 'and not tomorrow' but rather more callously 'cast into the oven.' These creatures are not merely 'clothed but 'so clothed' in this way as to be later brought to nothing. Do you see how Jesus everywhere abounds in amplifications and intensifications? And he does so in order to press his points home. So then he adds, 'Will he not much more clothe you?' The force of the emphasis is on 'you' to indicate covertly how great is the value set upon your personal existence and the concern God shows for you in particular. It is as though he were saying, 'You, to whom he gave a soul, for whom he fashioned a body, for whose sake he made everything in creation, for whose sake he sent prophets, and gave the law, and wrought those innumerable good works, and for whose sake he gave up his only begotten Son.'" (excerpt from THE GOSPEL OF MATTHEW, HOMILY 22.1) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 6:24-34 comments that we have needs—for food or clothing or shelter—that we can’t ignore. We also have wants—for recognition, influence, or respect—that weigh on our minds and hearts. Jesus knows that.

Putting aside worry may still feel easier said than done. That’s where remembering comes in. Consider God’s work in your own life or the lives of the saints. Even when a worrisome difficulty comes your way, God is with you. Each time you offer trying situations to God, your relationship with him deepens. The grip that fear and anxiety have on your heart starts to loosen. The key is to remember how much God loves you and to find the strength to surrender your worries to him. You mean so much more to him than the birds of the air or flowers of the field, and you can trust him to take care of you.

So how can you let go of just a little bit of your worry today?

“Heavenly Father, I believe that I am precious to you. I trust that you will take care of me and stay close to me.” (Meditation on Matthew 6:24-34, n.d.)

Friar Jude Winkler comments that the passage from 2 Chronicles presents how the young heir, Joash, was saved and made king. The king and his nobles abandoned the Temple “King Joash was unmindful of the devotion shown him by Jehoiada, Zechariah’s father, and killed the son.”(2 Chronicles 22 ). Zachariah was stoned to death even as his Father had saved Joash from murder. This becomes an example of a lack of protection due to infidelity. In the Gospel of Matthew Jesus asserts our choice to serve Mammon or God. If we trust, God’s Providence will shower down. God will take care of us.  Friar Jude suggests we balance prudence with charity and trust in God’s goodness. We need to keep in mind the goodness and generosity of God to us.

Fr. Richard Rohr, OFM, introduces Episcopal priest Stephanie Spellers who highlights the church’s call to meet the human longing for community. 

You don’t have to be religious to seek “beloved community”. I believe we humans are created with a homing device that begins to hum and light up when we see individuals and communities driven not by ego but by self-giving love.

But if you are religious, and certainly if you are a follower of Jesus Christ, then beloved community should be one of the basic tenets of faith. That’s what Jesus told the young seeker who asked him the greatest commandment. Jesus told him, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind,” and “You shall love your neighbor as yourself” (Matthew 22: 37–39). Jesus welcomed people into a countercultural, self-giving community of love with God at the center.

True, the ideal gets watered down…. [But] hold out for the robust and uncompromising vision of God’s kingdom of love. For us, it’s a dream. For God, it’s reality.

Even if we have failed a thousand times before, don’t let this hour pass without calling on Jesus and the prophets one more time. Notice how God’s reign is already breaking in and how the Spirit empowers us to join up with that movement. Especially now, even as the powers of empire and established order are busy reassembling the cracked pieces of our national and church life with the same self-centric powers and goals at their core, we should be striving and praying that God will reshape us in the image of God’s beloved community. If not now, when? (Rohr, n.d.)

We seek the Spirit as guide in our travel in the tension between trust in God and our tendency to take on matters informed by our own limited experience.

References

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2026, from https://bible.usccb.org/bible/matthew/6? 

Meditation on Matthew 6:24-34. (n.d.). Word Among Us. Retrieved June 20, 2026, from https://wau.org/meditations/2026/06/20/1595479/ 

Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2026, from https://bible.usccb.org/bible/psalms/89? 

Rohr, R. (n.d.). The Way of the Early Church: Weekly Summary. Center for Action and Contemplation. Retrieved June 20, 2026, from https://cac.org/daily-meditations/the-way-of-the-early-church-weekly-summary/ 

Schwager, D. (n.d.). Why Are You Anxious - Seek First His Kingdom. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 20, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Chronicles, CHAPTER 24 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 20, 2026, from https://bible.usccb.org/bible/2chronicles/24?17 

Zuegner, C. (2026, June 20). Daily Reflection June 20, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 20, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-20-2026 

Sharing the Bread of Life

 The texts from the Roman Catholic Lectionary today, the Solemnity of the Most Holy Body and Blood of Christ, exhort us to share fullness of life with our community through our Communion with the Bread of Life.

Recalling Corpus Christi 2015

The Reading from the Book of Deuteronomy recalls God’s Care.

* [8:3] Not by bread alone: Deuteronomic theology puts the good things promised faithful Israel into the context of the Lord’s gratuitous love. As in 6:10–12, the goods of life must be seen as gift. Israel is to seek what really matters; all else will be added (cf. Mt 6:33).

* [8:15] Saraph: see note on Nm 21:6. (Deuteronomy, CHAPTER 8 | USCCB, n.d.)

Psalm 147 exhorts the holy city to recognize it has been re-created.

* [Psalm 147] The hymn is divided into three sections by the calls to praise in Ps 147:1, 7, 12. The first section praises the powerful creator who restores exiled Judah (Ps 147:1–6); the second section, the creator who provides food to animals and human beings; the third and climactic section exhorts the holy city to recognize it has been re-created and made the place of disclosure for God’s word, a word as life-giving as water.

* [147:15–19] God speaks through the thunder of nature and the word of revealed law, cf. Is 55:10–11. The weather phenomena are well known in Jerusalem: a blizzard of snow and hail followed by a thunderstorm that melts the ice. (Psalms, PSALM 147 | USCCB, n.d.)

The Reading from the First Letter of Paul to the Corinthians proclaims sacrifices establish communion.

 

* [10:14–22] The warning against idolatry from 1 Cor 10:7 is now repeated (1 Cor 10:14) and explained in terms of the effect of sacrifices: all sacrifices, Christian (1 Cor 10:16–17), Jewish (1 Cor 10:18), or pagan (1 Cor 10:20), establish communion. But communion with Christ is exclusive, incompatible with any other such communion (1 Cor 10:21). Compare the line of reasoning at 1 Cor 6:15. (1 Corinthians, CHAPTER 10 | USCCB, n.d.)

In the Gospel of John, in the Bread of Life Discourse, the eucharistic theme comes to the fore.

* [6:35–59] Up to Jn 6:50 “bread of life” is a figure for God’s revelation in Jesus; in Jn 6:51–58, the eucharistic theme comes to the fore. There may thus be a break between Jn 6:50–51.

* [6:54–58] Eats: the verb used in these verses is not the classical Greek verb used of human eating, but that of animal eating: “munch,” “gnaw.” This may be part of John’s emphasis on the reality of the flesh and blood of Jesus (cf. Jn 6:55), but the same verb eventually became the ordinary verb in Greek meaning “eat.” (John, CHAPTER 6 | USCCB, n.d.)

Susan Naatz shares a sacred, communal moment inviting pre-teens, preparing for First Eucharist, to begin to understand why Jesus chose bread as they prepared to someday receive him, the bread of life, in the Eucharist.

My siblings and young students experienced the connective aspect of breaking bread together. Paul’s letter to the Corinthians today beautifully defines its role in the Eucharist: The bread that we break, is it not a participation in the body of Christ? Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf.

The next time you share bread in any form with another, reflect on the symbol and the communal moment. May we always remember that Jesus chose that form of loving connection to come to us each time we participate in the Eucharist so that we too, as members of the Body of Christ, will become life-giving bread for others. (Naatz, 2026)

Don Schwager quotes “Let faith confirm you,” by Cyril of Jerusalem, 315-386 A.D.

"Failing to understand his words spiritually, [the Jews] were offended and drew back, thinking that the Savior was urging them to cannibalism. Then again in the old covenant there was the showbread. But that, since it belonged to the old covenant, has come to an end. In the new covenant there are the bread of heaven and the cup of salvation, which sanctify body and soul. For as bread corresponds to the body, so the Word is appropriate to the soul. So do not think of them as mere bread and wine. In accordance with the Lord's declaration, they are body and blood. And if our senses suggests otherwise, let faith confirm you. Do not judge the issue on the basis of taste, but on the basis of faith be assured beyond all doubt that you have been allowed to receive the body and blood of Christ. (excerpt from MYSTAGOGICAL LECTURES 4.4-6) (Schwager, n.d.)

The Word Among Us Meditation on John 6:51-58 comments that Jesus is proclaiming that he himself is “the living bread that came down from heaven” and that he will give them his own “flesh for the life of the world” (6:51). Two thousand years later, we encounter this same Jesus at every Eucharist. What a glorious gift! He offered his Body and Blood on the cross to save us, and now he gives us that same Body and Blood on the altar.

At Mass today, as the priest lifts up the Host, fix your eyes and heart on Jesus. As you pray, “Lord, I am not worthy,” trust in the mercy of your crucified Savior. As you come forward to receive Jesus, proclaim your faith in his true, Real Presence in what was once only bread and wine. And as you kneel in grateful prayer, praise and thank him for giving his life to you and offering himself for the whole world.

“Lord Jesus, I believe you are truly present in the Eucharist. I adore you and I give my life to you." (Meditation on John 6:51-58, n.d.)

Friar Jude Winkler comments that, in Deuteronomy, Moses is renewing the Covenant through a remembrance of past manna in the desert.  The Hebrew word translates as “What is it”. The manna, water for thirst and the protection against danger reveal the care of God for the deepest hunger is nourished in the desert. The participation in the Body and Blood of Christ as expressed by Paul affirms his understanding of being in contact with the very person of Jesus. The Bread of Life Discourse in the Gospel of John moves from beginning as Wisdom of Incarnate and that beginning at verse 51, His “sarx” for the life of the world, a phrase for our physical body. In the Prologue of John’s Gospel, the Word became Flesh, the physical presence of Jesus. The celebrant at the altar, like John, declares not softening “drink His blood”. We are truly participating in Jesus becoming one with us. In marriage, in John, two flesh become One. We are marrying our God and we affirm being raised on the last day, a future eschatology. In the Eucharist, the Presence of Jesus is a promise of truly more Presence in Heaven. Friar Jude comments on the apparent disconnect of some fundamentalist literal interpretation of the Word  cannot see the true flesh and blood in this passage.

Father Richard Rohr, OFM, reflects on how understanding the Trinity, as relationship, encourages us to live in greater communion with God and life. Can we all be converted, not to Jesus (as strange as that must sound) but to the Trinity, where Jesus Christ actually exists? Only inside the mystery of the Trinity can we begin to understand what Jesus is saying, the mystery he is inviting us into, and the meaning of salvation.

The wonderful thing about living in our time is how many scientists, such as physicists and astronomers, are confirming that this interconnected nature of reality is true. Looking through microscopes or telescopes, they see this same pattern of utter relationship. They are discovering that if reality is anything, it’s absolutely relational. It’s something we used to know, something our ancestors knew on an intuitive, spiritual level. But since the Enlightenment, at least in the West, many people basically dismissed the possibility of interconnection or interbeing. We’ve primarily produced individualists who try to save themselves by believing things intellectually. This view of religion is not a mystery of participation. It’s not a mystery of surrendering; no surrender is even necessary. Instead, it’s a quest to get the right information, which only makes us more proud and self-centered. It makes community less possible, which is clearly evident from our politics and our international relations. Everyone is put back upon themselves, where the only question Christians seem to ask is “How can I get to heaven?” That’s not even a gospel question! It’s a question of the ego. It’s not the question of the Trinity within us. (Rohr, n.d.)

We humbly and hopefully implore the Spirit of the Trinity to inspire our life in a community of love as disciples of Christ and children of the Father.

References

Deuteronomy, CHAPTER 8 | USCCB. (n.d.). Daily Readings. Retrieved June 7, 2026, from https://bible.usccb.org/bible/deuteronomy/8?2 

John, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved June 7, 2026, from https://bible.usccb.org/bible/john/6?51 

Meditation on John 6:51-58. (n.d.). Word Among Us. Retrieved June 7, 2026, from https://wau.org/meditations/2026/06/07/1587025/ 

Naatz, S. (2026, June 7). Daily Reflection June 7, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 7, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-7-2026 

1 Corinthians, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved June 7, 2026, from https://bible.usccb.org/bible/1corinthians/10?16 

Psalms, PSALM 147 | USCCB. (n.d.). Daily Readings. Retrieved June 7, 2026, from https://bible.usccb.org/bible/psalms/147?12 

Rohr, R. (n.d.). A Pattern of Relationship. CAC.org. Retrieved June 7, 2026, from https://cac.org/daily-meditations/a-pattern-of-relationship/ 

Schwager, D. (n.d.). He Who Eats This Bread Will Live Forever. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 7, 2026, from https://www.dailyscripture.net/daily-meditation/