Our Way of Full Life

 The texts from the Roman Catholic Lectionary today challenge us to review our application of the “Way” in which we proclaim Truth and Life for all in our world.

Shepherd of Full Life

The Reading from the Book of Exodus presents the Arrival at Sinai of the Israelites.

* [19:2] Apparently from a different source (P) than v. 1, which notes the date, v. 2 from the J source includes a second notice of the arrival in the wilderness of Sinai. The Israelites now will be camped at Sinai from this point on all the way to Nm 10:10. This is a striking indication of the centrality and importance of the Sinai narrative in the overall composition of the Pentateuch.

* [19:5] Covenant: while covenants between individuals and between nations are ubiquitous in the ancient Near East, the adaptation of this concept to express the relationship that will henceforth characterize God’s relationship to Israel represents an important innovation of biblical faith. Other gods might “choose” nations to fulfill a special destiny or role in the world; but only Israel’s God is bound to a people by covenant. Thereby Israel’s identity as a people is put upon a foundation that does not depend upon the vicissitudes of Israelite statehood or the normal trappings of national existence. Israel will be a covenant people.

* [19:6] Kingdom of priests: inasmuch as this phrase is parallel to “holy nation,” it most likely means that the whole Israelite nation is set apart from other nations and so consecrated to God, or holy, in the way priests are among the people (cf. Is 61:6; 1 Pt 2:5, 9). (Exodus, CHAPTER 19 | USCCB, n.d.)

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

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

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

The Reading from the Letter of Paul to the Romans proclaims Christian Faith, Hope, and Love.

* [5:1–11] Popular piety frequently construed reverses and troubles as punishment for sin; cf. Jn 9:2. Paul therefore assures believers that God’s justifying action in Jesus Christ is a declaration of peace. The crucifixion of Jesus Christ displays God’s initiative in certifying humanity for unimpeded access into the divine presence. Reconciliation is God’s gift of pardon to the entire human race. Through faith one benefits personally from this pardon or, in Paul’s term, is justified. The ultimate aim of God is to liberate believers from the pre-Christian self as described in Rom 1–3. Since this liberation will first find completion in the believer’s resurrection, salvation is described as future in Rom 5:10. Because this fullness of salvation belongs to the future it is called the Christian hope. Paul’s Greek term for hope does not, however, suggest a note of uncertainty, to the effect: “I wonder whether God really means it.” Rather, God’s promise in the gospel fills believers with expectation and anticipation for the climactic gift of unalloyed commitment in the holy Spirit to the performance of the will of God. The persecutions that attend Christian commitment are to teach believers patience and to strengthen this hope, which will not disappoint them because the holy Spirit dwells in their hearts and imbues them with God’s love (Rom 5:5).

* [5:1] We have peace: a number of manuscripts, versions, and church Fathers read “Let us have peace”; cf. Rom 14:19.

* [5:7] In the world of Paul’s time the good person is especially one who is magnanimous to others. (Romans, CHAPTER 5 | USCCB, n.d.)

The Gospel of Matthew declares the Mission of the Twelve and Commissioning of the Twelve.

* [9:36] See Mk 6:34; Nm 27:17; 1 Kgs 22:17.

* [9:37–38] This Q saying (see Lk 10:2) is only imperfectly related to this context. It presupposes that only God (the master of the harvest) can take the initiative in sending out preachers of the gospel, whereas in Matthew’s setting it leads into Mt 10 where Jesus does so.

* [10:1] His twelve disciples: although, unlike Mark (Mk 3:13–14) and Luke (Lk 6:12–16), Matthew has no story of Jesus’ choosing the Twelve, he assumes that the group is known to the reader. The earliest New Testament text to speak of it is 1 Cor 15:5. The number probably is meant to recall the twelve tribes of Israel and implies Jesus’ authority to call all Israel into the kingdom. While Luke (Lk 6:13) and probably Mark (Mk 4:10, 34) distinguish between the Twelve and a larger group also termed disciples, Matthew tends to identify the disciples and the Twelve. Authority…every illness: activities the same as those of Jesus; see Mt 4:23; Mt 9:35; 10:8. The Twelve also share in his proclamation of the kingdom (Mt 10:7). But although he teaches (Mt 4:23; 7:28; 9:35), they do not. Their commission to teach comes only after Jesus’ resurrection, after they have been fully instructed by him (Mt 28:20). (Matthew, CHAPTER 9 | USCCB, n.d.)

* [10:2–4] Here, for the only time in Matthew, the Twelve are designated apostles. The word “apostle” means “one who is sent,” and therefore fits the situation here described. In the Pauline letters, the place where the term occurs most frequently in the New Testament, it means primarily one who has seen the risen Lord and has been commissioned to proclaim the resurrection. With slight variants in Luke and Acts, the names of those who belong to this group are the same in the four lists given in the New Testament (see note on Mt 9:9). Cananean: this represents an Aramaic word meaning “zealot.” The meaning of that designation is unclear (see note on Lk 6:15).

* [10:5–6] Like Jesus (Mt 15:24), the Twelve are sent only to Israel. This saying may reflect an original Jewish Christian refusal of the mission to the Gentiles, but for Matthew it expresses rather the limitation that Jesus himself observed during his ministry. (Matthew, CHAPTER 10 | USCCB, n.d.)

Eileen Wirth comments that for years Catholics have focused on the need for more priests. But this is too narrow. Jesus is calling ALL women and men to participate in the Church’s mission and ministry in significant ways including leadership. In Elise Allen’s inspiring new biography of Pope Leo, she describes how he has long embraced this idea. In Peru, he appointed lay people including numerous women to positions of authority. In his parishes and diocese. Will this become his model for the whole Church? Let’s hope so for the good of the Church.

Leadership studies have shown that organizations do best with a mixture of male and female administrators and that surely includes the Church. At St. John’s, I’ve seen the positive impact that our female pastoral minister has made. By the time Pope Leo’s successor is elected, will lay women and men be running numerous departments in the Vatican and dioceses worldwide? There are no theological barriers to this.

Today when we “ask the master of the harvest to send out laborers for the harvest,” we need to ask God to inspire “laborers” of all states of life to give their best talents to the Church and for ordained “laborers” to maximize the use of those gifts. (Wirth, 2026)

Don Schwager quotes “Jesus empowers his disciples to act in his name,” by John Chrysostom (347-407 AD).

"If the Spirit had not yet been given, since Jesus had not yet been glorified, how then did the disciples cast out the unclean spirits? They did this by his own command, by the Son's authority.2 Note the careful timing of their mission. They were not sent out at the beginning of their walk with him. They were not sent out until they had sufficiently benefited by following him daily. It was only after they had seen the dead raised, the sea rebuked, devils expelled, the legs of a paralytic brought to life, sins remitted, lepers cleansed, and had received a sufficient proof of his power both by deeds and words - only then did he send them out. And he did not send them out unprepared to do dangerous deeds, for as yet there was no danger in Palestine. They had only to stand against verbal abuse. However, Jesus still warned them of larger perils to come, preparing them for what was future." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 32.3) (Schwager, n.d.)

The Word Among Us Meditation on Romans 5:6-11 comments that Paul goes on to describe the confidence this love can give us. And he does it by stacking one rhetorical question on top of another: if Jesus has rescued us by his death, how much more will he protect us from “the wrath” that sin produces in the world (Romans 5:9)? How much more “will we be saved” from every evil in this world (5:10)? How much more indeed! There’s no limit to his love.

So every time you catch yourself wondering whether you are “good enough” for Jesus to love you, remember those three words: how much more! Remember the cross. Remember the love that moved him to give himself up to death—for you. Gaze upon the cross and let Jesus tell you how valuable and how precious you are to him. Then stand tall and joyfully “boast” to yourself about the love that God has for you. (Romans 5:11). Rejoice in the love that redeems and reconciles and saves and heals. The love that does so much more.

“Jesus, I am amazed by your love for me!” (Meditation on Romans 5:6-11, n.d.)

Friar Jude Winkler comments that, in Exodus, the Lord speaks and reminds the Israelites of their exodus out of Egypt and slavery. He wants to make a kingdom of the rag tag group and have them aspire to be what God has for them.  Paul proclaims that while we were sinners, the just suffered for the unjust. Jesus died for us, we are justified by His death and we appreciate the tremendous glory to which we are called. In the Gospel of Matthew, Jesus presents the people as sheep without shepherds who the priests and kings have failed. The twelve are commissioned to proclaim the love of God in word and action. In The Kingdom, people will surrender to the love and law of God. Friar Jude comments that Matthew, writing for Jewish Christians, focuses on the mission to the Nation of Israel.

Fr. Richard Rohr, OFM, reflects on the origin of the Christian church as “the Way”.

Christianity first emerged not as a new religion, but as a reform and sect of Judaism within Judea and the Mediterranean. Wherever Paul, Peter, and other early missionaries traveled, they formed small communities of believers in “the Way,” a movement that emphasized Jesus’s teachings, death, and resurrection as the path to transformation. Gradually the movement grew and took on a life of its own, welcoming non-Jews as well as Jews, becoming more inclusive and grace-oriented, until it eventually called itself “catholic” or universal. By 80 CE, there were Christians as far away as India and France. 

Historian Diana Butler Bass writes, “For all the complexity of primitive Christianity, a startling idea runs through early records of faith: Christianity seems to have succeeded because it transformed the lives of people in a chaotic world.” [1] During this time, Christianity was not so much about doctrines or eternal salvation, but about how to live a better life here and now, within the “reign of God.”

Much of what Jesus taught seems to have been followed closely during the first several hundred years after his death and resurrection. As long as Jesus’s followers were on the bottom and the edge of empire, as long as they shared the rejected and betrayed status of Jesus, they could grasp his teaching more readily. Values like nonparticipation in war, simple living, inclusivity, and love of enemies could be more easily understood when Christians were gathering secretly in the catacombs.

Several writings illustrate this early commitment to Jesus’s teachings on simplicity and generosity. For example, the Didache, compiled around 90 CE, says: “Share all things with your brother, and do not say that they are your own. For if you are sharers in what is imperishable, how much more in things which perish!” [3] At the time, Christianity was still pure, simple, and loving, relatively untouched by empire, rationalization, and compromise. [4] (Rohr, n.d.)

We celebrate the inspiration of the Spirit that fills the hearts of the faithful and enkindles in us the fire of love as we are commissioned to renew the face of the earth.

References

Exodus, CHAPTER 19 | USCCB. (n.d.). Daily Reflections. Retrieved June 14, 2026, from https://bible.usccb.org/bible/exodus/19?2 

Matthew, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved June 14, 2026, from https://bible.usccb.org/bible/matthew/10? 

Matthew, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved June 14, 2026, from https://bible.usccb.org/bible/matthew/9? 

Meditation on Romans 5:6-11. (n.d.). Word Among Us. Retrieved June 14, 2026, from https://wau.org/meditations/2026/06/14/1591735/ 

Psalms, CHAPTER 100 | USCCB. (n.d.). Daily Reflections. Retrieved June 14, 2026, from https://bible.usccb.org/bible/psalms/100?1 

Rohr, R. (n.d.). A New Way of Living. Center for Action and Contemplation. Retrieved June 14, 2026, from https://cac.org/daily-meditations/a-new-way-of-living/ 

Romans, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved June 14, 2026, from https://bible.usccb.org/bible/romans/5?6 

Schwager, D. (n.d.). Jesus Gives His Disciples  to Heal and Set Free. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 14, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Wirth, E. (2026, June 13). Daily Reflection June 14, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 14, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-14-2026 

Healed of Spiritual Blindness

 The texts from the Roman Catholic Lectionary today challenge us to consider if the lack of “spiritual milk” in our daily actions is blinding us to the beauty of our role in living in community with others.

See Our Community

The Reading from the First Letter of Peter exhorts us to live in God’s House and be Christian Examples.

* [2:1–3] Growth toward salvation is seen here as two steps: first, stripping away all that is contrary to the new life in Christ; second, the nourishment (pure spiritual milk) that the newly baptized have received.

* [2:3] Tasted that the Lord is good: cf. Ps 34:8.

* [2:4–8] Christ is the cornerstone (cf. Is 28:16) that is the foundation of the spiritual edifice of the Christian community (1 Pt 2:5). To unbelievers, Christ is an obstacle and a stumbling block on which they are destined to fall (1 Pt 2:8); cf. Rom 11:11.

* [2:9–10] The prerogatives of ancient Israel mentioned here are now more fully and fittingly applied to the Christian people: “a chosen race” (cf. Is 43:20–21) indicates their divine election (Eph 1:4–6); “a royal priesthood” (cf. Ex 19:6) to serve and worship God in Christ, thus continuing the priestly functions of his life, passion, and resurrection; “a holy nation” (Ex 19:6) reserved for God, a people he claims for his own (cf. Mal 3:17) in virtue of their baptism into his death and resurrection. This transcends all natural and national divisions and unites the people into one community to glorify the one who led them from the darkness of paganism to the light of faith in Christ. From being “no people” deprived of all mercy, they have become the very people of God, the chosen recipients of his mercy (cf. Hos 1:9; 2:23). (1 Peter, CHAPTER 2 | USCCB, n.d.)

Psalm 100 is a hymn inviting the people to enter the Temple courts with thank offerings.

* [Psalm 100] A hymn inviting the people to enter the Temple courts with thank offerings for the God who created them. (Psalms,CHAPTER 100 | USCCB, n.d.)

In the Gospel of Mark, Jesus heals the physical and spiritual blindness of Bartimaeus.

* [10:46–52] See notes on Mt 9:27–31 and 20:29–34. (Mark, CHAPTER 10 | USCCB, n.d.)

Nancy Shirley reflects on considering love as knowledge, Augustine theology would imply that truly loving someone or something requires deep knowledge of it.  She thinks that’s why as so many of us age, we delve deeper into the Bible and spiritual readings to more deeply understand our relationship with God and our need to connect. 

Perhaps this reads as more of a classroom presentation than a reflection and thank you for indulging me.  The need for this deeper understanding is what drives my ability to reflect – I need that knowledge to put perspective on my life. I leave you with one last quote from St. Augustine – his most famous quote on beauty:

Late have I loved you, O Beauty ever ancient, ever new, late have I loved you!

The Institute of Catholic Culture asserts that it reflects a spiritual awakening to divine beauty, describing it as a transcendent force that calls to the soul and offers peace.  I suppose that is what happened to me when I attended mass on Thanksgiving Day, 1997 and found peace for my soul. While I have listened many times to the song O Beauty, Ever Ancient (the link is below) by Father Roc O’Connor, I never really understood its meaning until now. I am a Beloved Child of God!! (Shirley, 2026)

O Beauty, Ever Ancient

The Word Among Us Meditation on 1 Peter 2:2-5, 9-12 comments that in today’s first reading, St. Peter describes the “before” and “after” experience that his Gentile readers had after they first “tasted that the Lord is good” (1 Peter 2:3). Once they were in darkness, but now they have stepped into God’s “wonderful light” (2:9). Once they were “no people,” but now they are “God’s people.” Once they “had not received mercy,” but now they have received God’s mercy (2:10).

Today, spend some time thanking and praising the Lord that you are among the countless people who know they belong to him. Thank him that you have received his mercy—and continue to receive it. Then “taste” his goodness when you come to him in prayer, when you read his word in Scripture, and when you receive his grace in the sacraments. You will grow closer to him every day!

“Lord, I am in awe of your goodness and mercy! With all my heart, I thank you!” (Meditation on 1 Peter 2:2-5, 9-12, n.d.)

Friar Jude Winkler comments that the reading from 1 Peter speaks of seeking pure spiritual milk, We are living stones that build up spiritual life. Peter proclaims a chosen race, now the Gentile Christians who called as a holy nation to live in the world and not of the world, marked as different to show other values and to follow Jesus. In the Gospel of Mark Jesus is in Jericho on the way to Jerusalem. Blind Bartimaeus addresses Him: “Jesus , Son of David, have mercy on me.” We are reminded that there are times of insistent prayer when we pound our fist on gates of heaven. Friar Jude comments that Jesus' proclamation that “Your faith has saved you” indicates the blind man is healed physically and spiritually. Friar Jude observes that by identification of Jesus as “the Son of David”, the blind man could see more clearly than the sighted that Jesus was the Son of David.

Father Richard Rohr, OFM, introduces his friends, Andreas Ebert and Patricia C. Brockman, who summarized how the Spirit was at work during this period of Richard’s ministry.

The young people he taught and led on retreats were overwhelmed with the gospel message. They gathered around this enthusiastic young priest, hungry for Scripture, increasingly eager for the shared life described there. Their weekly prayer gatherings began with fervent charismatic prayer and expanded from a group of teenagers to, at times, more than a thousand persons of many ages and diverse backgrounds. All the signs and wonders of the early church flourished among the prayers. It eventually became clear that enthusiasm was not enough, and among those followers some desired to live in a closer bond and within the discipleship of Christian community. Thus, New Jerusalem came into being, a laboratory-church where many came to commit themselves to the dream of a church that follows and trusts Jesus. [2] (Rohr, n.d.)

We ponder the work of the Spirit in the growth and development of the Church and the increase of love and compassion in our own growth as followers of Christ.

References

Mark, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved May 28, 2026, from https://bible.usccb.org/bible/mark/10?46 

Meditation on 1 Peter 2:2-5, 9-12. (n.d.). Word Among Us. Retrieved May 28, 2026, from https://wau.org/meditations/2026/05/28/1579869/ 

1 Peter, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved May 28, 2026, from https://bible.usccb.org/bible/1peter/2? 

Psalms,CHAPTER 100 | USCCB. (n.d.). Daily Readings. Retrieved May 28, 2026, from https://bible.usccb.org/bible/psalms/100?2 

Rohr, R. (n.d.). The Birth of a New Community. Center for Action and Contemplation. Retrieved May 28, 2026, from https://cac.org/daily-meditations/the-birth-of-a-new-community/ 

Shirley, N. (2026, May 28). Daily Reflection May 28, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved May 28, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-may-28-2026 

Work in the World

 The texts from the Roman Catholic Lectionary today implore us to work in the world, where God is rejected, with the strength of Love, Faith, and Hope.

Witness to the World

In the Reading from the Acts of the Apostles, Paul in Lycaonia invites Timothy to Europe with him.

* [16:3] Paul had him circumcised: he did this in order that Timothy might be able to associate with the Jews and so perform a ministry among them. Paul did not object to the Jewish Christians’ adherence to the law. But he insisted that the law could not be imposed on the Gentiles. Paul himself lived in accordance with the law, or as exempt from the law, according to particular circumstances (see 1 Cor 9:19–23).

* [16:7] The Spirit of Jesus: this is an unusual formulation in Luke’s writings. The parallelism with Acts 16:6 indicates its meaning, the holy Spirit. (Acts of the Apostles, CHAPTER 16 | USCCB, n.d.)

Psalm 100 is a hymn inviting the people to enter the Temple courts.

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

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

The Gospel of John, prepares the disciples for the “World’s” Hatred.

* [15:18–16:4] The hostile reaction of the world. There are synoptic parallels, predicting persecution, especially at Mt 10:17–25; 24:9–10.

* [15:20] The word I spoke to you: a reference to Jn 13:16.

* [15:21] On account of my name: the idea of persecution for Jesus’ name is frequent in the New Testament (Mt 10:22; 24:9; Acts 9:14). For John, association with Jesus’ name implies union with Jesus. (John, CHAPTER 15 | USCCB, n.d.)

Vivian Amu comments that in today’s Gospel, John 15:18-21, Jesus reveals another layer of the challenge of discipleship. He said that those who walk in His ways and live by His teachings naturally stand out—they love differently, act differently, and prioritize differently. With that difference comes rejection, being misunderstood, or even disliked.

When doors close, God opens new ones. When others push us away, God stays with us, reminding us of who and whose we are. Jesus did not sugarcoat anything—living out our faith authentically may not always bring applause or a loving and positive response, but it is always worth it.

Can we place our trust in God’s way, even when it feels inconvenient or uncomfortable, believing God has designed our path for a greater good and our best interest in mind? How might it look to boldly bring God’s love into places and among people who may not accept it? What would it be like to find genuine peace, simply knowing we are following in Christ’s footsteps? How would it feel to live and speak as Christ did, without letting the fear of rejection hold us back?

Merciful God, help us lean on your strength and trust in your love for us when the way feels difficult.

Amen. (Amu, n.d.)

Don Schwager quotes “Those who suffer with Christ reign with Christ,” by Cyril of Alexandria, 375-444 A.D.

"It is just as if Jesus said, 'I, the creator of the universe, who have everything under my hand, both in heaven and on earth, did not bridle their rage or restrain ... their inclinations. Rather, I let each one choose their own course and permitted all to do what they wanted. Therefore, when I was persecuted, I endured it even though I had the power of preventing it. When you too follow in my wake and pursue the same course I did, you also will be persecuted. You're going to have to momentarily endure the aversion of those who hate you without being overly troubled by the ingratitude of those whom you benefit. This is how you attain my glory, for those who suffer with me shall also reign with me.'" (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 10.2) (Schwager, n.d.)

The Word Among Us Meditation on John 15:18-21 comments that by choosing us “out of the world,” Jesus has given us real hope—the hope of a life spent in a living relationship with him and of eternal life in heaven. At his resurrection, he broke down the barrier between heaven and earth so that life in this world could be infused with the grace of his kingdom.

So if you feel yourself getting tired or discouraged, remember that you don’t belong to this fallen world. Ask the Spirit to raise your heart to the promise of heaven. Let that promise fill you with hope again. You are a fellow citizen with all the saints!

“Lord, thank you for filling me with the hope of heaven!” (Meditation on John 15:18-21, n.d.)

Friar Jude Winkler comments that in Acts we hear a disciple Timothy who begins to follow Paul is circumcised because his mom is Jewish and descent from a Jewish woman is his identity marker for his heritage. Paul’s plan to go to the coast of Turkey is prohibited by the Spirit as he is not to go to a community where the Good News is already preached. He is invited in a dream by the Spirit to Macedonia. The Gospel of John raises the question of how we are invited into the Life of the Father? The “world” that rejects the Love of God, lives in concupiscence. We try to live a life of love, and often, we are hated for our efforts. Friar Jude reminds us we will pay a price accused of being naive, experiencing rejection, having a sense of being better. We too have to be willing to suffer and die for Him as He does for us.

Father Richard Rohr, OFM, introduces James Finley who describes how the dance of union and separation experienced by lovers can be a reflection of how we experience our relationship with God. There isn’t a distinction that says, “Over here is oneness, and over there is twoness.” It’s the alchemy of the endless interplay of the oneness of the two who are one. 

I think love’s nature is like that.

It doesn’t really matter if we’re married, single, or celibate. We can all experience this. My sense is that God says to us, “It may be true that the thread of your constancy, your ability to be aware of my oneness with you, often breaks. But know that no matter how often it breaks from your end, it never breaks from my end. Furthermore, when it breaks from your end and you can’t find me, I’m infinitely present as love in your inability to find me. Your inability to find me is me, because the fact that you long for me, even though you can’t find me, bears witness to your longing for me. Therefore, every time the thread breaks from your end, know that it will reawaken your desire to lean into and renew the thread that never breaks from mine.” The rhythms of oneness and separation are reflected in death, married love, or people in love. The love and the oneness permeate both endlessly and unexplainably. I think that’s love’s rhythm. (Rohr, n.d.)

We invite the Holy Spirit to accompany our mission to live out our Baptismal Anointing as priest, prophet, and leader as our source of Wisdom and consolation when we need a Plan B after setbacks and rejections.

References

Acts of the Apostles, CHAPTER 16 | USCCB. (n.d.). Daily Bible Readings. Retrieved May 9, 2026, from https://bible.usccb.org/bible/acts/16?1 

Amu, V. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved May 9, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-may-9-2026 

John, CHAPTER 15 | USCCB. (n.d.). Daily Readings. Retrieved May 9, 2026, from https://bible.usccb.org/bible/john/15? 

Meditation on John 15:18-21. (n.d.). Word Among Us. Retrieved May 9, 2026, from https://wau.org/meditations/2026/05/09/1560874/ 

Psalms, CHAPTER 100| USCCB. (n.d.). Daily Bible Readings. Retrieved May 9, 2026, from https://bible.usccb.org/bible/psalms/100?1 

Rohr, R. (n.d.). Lover and Beloved in the Song of Songs: Weekly Summary. CAC Daily Meditations. Retrieved May 9, 2026, from https://cac.org/daily-meditations/lover-and-beloved-in-the-song-of-songs-weekly-summary/ 

Schwager, D. (n.d.). You Are Not of the World. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 9, 2026, from https://www.dailyscripture.net/daily-meditation/