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/ 

Paradox and Preparation

 The texts from the Roman Catholic Lectionary today, Memorial of Saint Augustine, Bishop and Doctor of the Church, challenge us to ponder paradox and preparation as principles that are part of our journey to fullness of life.

Preparing the Journey

The Reading from the First Letter of Paul to the Corinthians presents the Paradox of the Cross.

* [1:17b] Not with the wisdom of human eloquence: both of the nouns employed here involve several levels of meaning, on which Paul deliberately plays as his thought unfolds. Wisdom (sophia) may be philosophical and speculative, but in biblical usage the term primarily denotes practical knowledge such as is demonstrated in the choice and effective application of means to achieve an end. The same term can designate the arts of building (cf. 1 Cor 3:10) or of persuasive speaking (cf. 1 Cor 2:4) or effectiveness in achieving salvation. Eloquence (logos): this translation emphasizes one possible meaning of the term logos (cf. the references to rhetorical style and persuasiveness in 1 Cor 2:1, 4). But the term itself may denote an internal reasoning process, plan, or intention, as well as an external word, speech, or message. So by his expression “ouk en sophia logou" in the context of gospel preaching, Paul may intend to exclude both human ways of reasoning or thinking about things and human rhetorical technique. Human: this adjective does not stand in the Greek text but is supplied from the context. Paul will begin immediately to distinguish between sophia and logos from their divine counterparts and play them off against each other.

* [1:21–25] True wisdom and power are to be found paradoxically where one would least expect them, in the place of their apparent negation. To human eyes the crucified Christ symbolizes impotence and absurdity. (1 Corinthians, CHAPTER 1 | USCCB, n.d.)

Psalm 33 invites the Just to praise God.

* [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 Matthew presents The Parable of the Ten Virgins.

* [25:1–13] Peculiar to Matthew.

* [25:1] Then: at the time of the parousia. Kingdom…will be like: see note on Mt 13:24–30.

* [25:2–4] Foolish…wise: cf. the contrasted “wise man” and “fool” of Mt 7:24, 26 where the two are distinguished by good deeds and lack of them, and such deeds may be signified by the oil of this parable.

* [25:11–12] Lord, Lord: cf. Mt 7:21. I do not know you: cf. Mt 7:23 where the Greek verb is different but synonymous.

* [25:13] Stay awake: some scholars see this command as an addition to the original parable of Matthew’s traditional material, since in Mt 25:5 all the virgins, wise and foolish, fall asleep. But the wise virgins are adequately equipped for their task, and stay awake may mean no more than to be prepared; cf. Mt 24:42, 44. (Matthew, CHAPTER 25 | USCCB, n.d.)

Edward Morse comments that Father James Schall, S.J., was particularly fond of Saint Augustine, for whom we celebrate this feast day. 

Father Schall wrote that Augustine’s City of God contemplates a human existence based, “not upon the ‘survival’ of future generations but on the quality of the spiritual choices of persons within the context of their histories and lives that will normally and necessarily be lived in very imperfect states and human conditions.” Our messy world will survive. We should do our best to clean up the messes, especially those of our own making. But we must start with the cross, or those efforts will be in vain. (Morse, n.d.)

Don Schwager quotes “The Kingdom of God compared with ten maidens,” by Hilary of Poitiers (315-367 AD)

"The whole story is about the great day of the Lord, when those things concealed from the human mind will be revealed through our understanding of divine judgment. Then the faith true to the Lord's coming will win the just reward for unwavering hope. For in the five wise and five foolish virgins (Matthew 25:2), a complete separation between the faithful and unfaithful is established... The wise virgins are those who, embracing the time available to them, were prepared at the first onset of the coming of the Lord. But the foolish were those who were lax and unmindful. They troubled themselves only over present matters and, forgetting what God said, did not direct their efforts toward hope for resurrection." (excerpt from the commentary ON MATTHEW 27.3,5) (Schwager, n.d.)

Friar Jude Winkler comments on the texts today. In the First Letter to the Corinthians, Paul is preaching the good news of the Cross. He is proclaiming the Good News, the message about Jesus born, died, raised from the dead. In Athens, Paul tried to preach to the philosophers who accepted an invisible Creator and the idea of One body. However the Greeks believe the body is part of the fallen material world and receiving the body back in resurrection is not sensible. The parable of the ten virgins in the Gospel of Matthew presents the rendering at the end of time. The wise brought extra oil but the foolish have run out. The wise were prepared. The idea of the parable is to be ready for the accounting and store up good deeds. The wise are not actually selfish. Friar Jude notes this is not the point of the parable, but it is to remind us that we should always be prepared.

The Word Among Us Meditation on Matthew 25:1-13 comments that we can stay close to Him by building a regular daily prayer time into our schedule rather than simply hoping that we will find time to pray when we get a spare moment. In our quiet times with God, we can ask him for the grace and strength we need to do his will throughout our day, whether that’s helping someone in need or caring for our family.

We can also make sure that we are never too busy to worship the Lord and receive his Body and Blood each week at Mass. And when we stray, we can get right with the Lord by confessing our sins and receiving his mercy as soon as possible.

When you do these things as part of your regular routine, you can be at peace. You will be ready to enter the great heavenly wedding feast with enough “oil” to burn brightly before the Lord!

“Jesus, help me to see what I need to do to be ready to joyfully greet you when you come again!” (Meditation on Matthew 25:1-13, n.d.)

Father Richard Rohr teaches that true religion leads us to an experience of our true self and undermines our false self. The false self is characterized by separateness. Jewish and Christian traditions call this state of disconnectedness “sin.” When we’re separated from our deepest being, we are in a state of sin or alienation. When we are disconnected from our true self in God, we look for various false and addictive ways to fill our emptiness. The small or false self is who we think we are, but our thinking does not make it so. It is our identity created through culture, education, class, race, friends, gender, clothes, and money.

The true self is characterized by communion and deep contentment. It’s okay, right here, right now. The true self is the realigned self; and religion’s main purpose is to lead us to experience this self, which is who we are in God and who God is in us. It has to do with participating in a Universal Being that is beyond our being. Ultimately, our lives are not about us. We are about life! That doesn’t mean we stay in the true self twenty-four hours a day. Life is three steps forward and two steps backward. Yet once we know the big picture, we will never be satisfied with the little picture. (Rohr, n.d.)

We seek the enlightenment of the Spirit as we live in the paradox of life in death and the perception of preparation sometimes being in tension with our mission to address the needs of people living today.

References

Matthew, CHAPTER 25 | USCCB. (n.d.). Retrieved August 28, 2026, from https://bible.usccb.org/bible/matthew/25?1 

Meditation on Matthew 25:1-13. (n.d.). Word Among Us. Retrieved August 28, 2026, from https://wau.org/meditations/2026/08/28/1655837/ 

Morse, E. (n.d.). Daily Reflections. Creighton Online Ministry. Retrieved August 28, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-28-2026 

1 Corinthians, CHAPTER 1 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 28, 2026, from https://bible.usccb.org/bible/1corinthians/1?17 

Psalms, PSALM 33 | USCCB. (n.d.). Daily Readings. Retrieved August 28, 2026, from https://bible.usccb.org/bible/psalms/33?1 

Rohr, R. (n.d.). Realigned with the True Self. Center for Action and Contemplation. Retrieved August 28, 2026, from https://cac.org/daily-meditations/realigned-with-the-true-self/ 

Schwager, D. (n.d.). The Foolish Will Miss Heaven's Wedding Feast. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 28, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Kingdom Come

The texts from the Roman Catholic Lectionary today challenge us to seek the direction of the Holy Spirit on how our contemplation of the “Lord’s Prayer” points to how we act in response to the reception of His daily bread.

Our Daily Bread

The reading from the Book of Sirach praises Elijah and Elisha.

* [48:12–16] Elisha continued Elijah’s work (vv. 12–14), but the obstinacy of the people eventually brought on the destruction of the kingdom of Israel and the dispersion of its subjects. Judah, however, survived under the rule of Davidic kings, both good and bad (vv. 15–16). (Sirach, CHAPTER 48 | USCCB, n.d.)

Psalm 97 declares the Glory of God’s Reign.

* [Psalm 97] The hymn begins with God appearing in a storm, a traditional picture of some ancient Near Eastern gods (Ps 97:1–6); cf. Ps 18:8–16; Mi 1:3–4; Heb 3:3–15. Israel rejoices in the overthrowing of idol worshipers and their gods (Ps 97:7–9) and the rewarding of the faithful righteous (Ps 97:10–12). (Psalms, PSALM 97 | USCCB, n.d.)

In the Sermon on the Mount from the Gospel of Matthew, Jesus teaches The Lord’s Prayer. 

* [6:7–15] Matthew inserts into his basic traditional material an expansion of the material on prayer that includes the model prayer, the “Our Father.” That prayer is found in Lk 11:2–4 in a different context and in a different form.

* [6:7] The example of what Christian prayer should be like contrasts it now not with the prayer of the hypocrites but with that of the pagans. Their babbling probably means their reciting a long list of divine names, hoping that one of them will force a response from the deity.

* [6:9–13] Matthew’s form of the “Our Father” follows the liturgical tradition of his church. Luke’s less developed form also represents the liturgical tradition known to him, but it is probably closer than Matthew’s to the original words of Jesus.

* [6:9] Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the “hallowing” of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf. Ez 36:23), in this case, by the establishment of his kingdom in its fullness.

* [6:10] Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth.

* [6:11] Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Lk 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or “future” (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Is 25:6; Mt 8:11; 22:1–10; Lk 13:29; 14:15–24).

* [6:12] Forgive us our debts: the word debts is used metaphorically of sins, “debts” owed to God (see Lk 11:4). The request is probably for forgiveness at the final judgment.

* [6:13] Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the “messianic woes.” This petition asks that the disciples be spared that final test.

* [6:14–15] These verses reflect a set pattern called “Principles of Holy Law.” Human action now will be met by a corresponding action of God at the final judgment. (Matthew, CHAPTER 6 | USCCB, n.d.)

Gladyce Janky understands that St. Ignatius of Loyola suggested saying this prayer before beginning the Examen.  Some days, this prayer is her Examen.  Following St. Ignatius’ advice, she modifies a few words to be drawn more deeply into a conversation with God.  

  

Begin by settling into my private prayer space.   

Step One – Relish my day.

Our Father – helps me to put down the busyness of my day, focusing my attention and bringing me into conversation with the One who loves me unconditionally.     

Who is in heaven – I feel the tensions leave my body, mind, and soul as I visualize a place where humans live in harmony with each other and all of creation.  Psychologically, I slow down, easing into God’s space to be aware of God’s presence.

Step Two – Ask for God’s help.

Holy is your name – I ask the Holy One to reveal my day through God’s lens, trusting that Jesus will be with me to celebrate the blessings and offer comfort for the difficulties experienced.

Step Three – Review my day.

Your Kingdom come, your will be done on earth as it is in heaven  – I notice the events of my day without judgment, such as:  When did I surrender to God’s agenda today, or did I think I am somehow in charge?   Do I trust God’s perfect plan will unfold at the “right time,” or did I lose hope thinking God might not be in charge?  

Give us this day our daily bread – I notice the events of my day without judgment, such as: The  “bread” I freely receive each day (shelter, food, clothing, freedom, the Gospel message, etc.), and I reflect on how I serve (or failed to serve) those who struggle for “bread.” I ask God to provide “bread” that fills each person’s needs.

Step Four – Repent.

Forgive my sins – I ask forgiveness for the damage I caused in my relationships today, especially my relationship with God.  I consider how I am caring for the gift of life God has given me.  I ask, how did I care for God’s creation today?  I praise God for the gift of the day and ask forgiveness for all of my transgressions. (Janky, n.d.)

Don Schwager quotes “Blessed are they who recognize their Father!” by Tertullian, 160-225 A.D.

"Our Lord so frequently spoke to us of God as Father. He even taught us to call none on earth father, but only the one we have in heaven (Matthew 23:9). Therefore, when we pray to the Father, we are following this command. Blessed are they who recognize their Father! Remember the reproach made against Israel, when the Spirit calls heaven and earth to witness, saying, 'I have begotten sons and they have not known me' (Isaiah 1:2). In addressing him as Father we are also naming him God, so as to combine in a single term both filial love and power. Addressing the Father, the Son is also being addressed, for Christ said, 'I and the Father are one.' Nor is Mother Church passed over without mention, for the mother is recognized in the Son and the Father, as it is within the church that we learn the meaning of the terms Father and Son." (excerpt from ON PRAYER 2.2-6) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 6:7-15 urges us to think about how many great saints have prayed the Lord’s prayer! Imagine all the consolation and wisdom that people like Catherine of Siena, Ignatius of Loyola, and Thérèse of Lisieux have derived from offering these simple but profound words to our heavenly Father.

Prayer is the foundation on which all other spiritual growth is built. It is the spring from which works of mercy flow. Most importantly, it is the source of your ability to love as Jesus loves and to forgive as he forgives. This is the path of holiness that the saints themselves walked—and Jesus is inviting you to walk the same path!

So as you pray the Lord’s Prayer today, let the saints encourage you. Trust that the Holy Spirit wants to lead you into your Father’s presence. Then quiet your heart so you can sense how close he is to you. Holiness is far more accessible than you thought!

“Lord, teach me to pray!” (Meditation on Matthew 6:7-15, n.d.)

Friar Jude Winkler notes that Sirach is one of the last books of the Hebrew Testament that dates to the 2nd Century BCE and emphasizes Hebrew heroes as just as important as Greek figures. The book was initially only available in Greek translation, was omitted from the Hebrew and Protestant canon, and has been discovered in recent times in Hebrew. Friar Jude reminds us that the Lord’s Prayer asserts that if we are not able to forgive, we are not likely to be able to receive the fullness of the Love of God.

Fr. Richard Rohr, OFM, describes how psychology and spirituality affirm the direction of growth. He notes that in the various schemas of development, psychology and spirituality come together beautifully to show us that our growth is going somewhere. The trajectory is toward union: union with God/Reality, with the self (mind, heart, and body), with others, and with the cosmos. All seem to agree that the beginning levels of our consciousness are dualistic, while the later or deeper levels are non-dual and unitive. The only way to move from stage to stage is basically by some form of wounding, failure, or darkness. All seem to agree that we have to go through a period of unknowing (which sounds like faith to me) to know at a more mature level.

For our spirituality to be authentic, we must experience things from the inside out instead of just the outside in. In the materialistic and highly overstimulated culture in which so many of us live, we tend to let others define us instead of drawing from our own deep well. (Please do not hear that in an individualistic way; it is finally the exact opposite—which is truly a paradox.) Indeed, the goal of mature religion is to help us die before we die: die to our small or passing self so we can discover our Big Self. All major religions describe this in one way or another: A false and largely self-constructed identity must be surrendered before the True Self can stand radiant and revealed. Jesus said, “Whoever would save their life shall lose it, and whoever shall lose their life for my sake will save it” (Luke 9:24), and “Unless a grain of wheat falls to the ground and dies, it remains a single grain, but if it dies, it shall yield a rich harvest” (John 12:24). This is basic and essential conversion. Good religion and good psychology agree. (Rohr, n.d.)

We ponder the coming of the Kingdom in our lives as we contemplate how our relationship with God and the people in our lives gives us our daily spiritual bread for life.

References

Janky, G. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved June 20, 2024, from https://onlineministries.creighton.edu/ 

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2024, from https://bible.usccb.org/bible/matthew/6?7 

Meditation on Matthew 6:7-15. (n.d.). The Word Among Us: Homepage. Retrieved June 20, 2024, from https://wau.org/meditations/2024/06/20/1004432/ 

Psalms, PSALM 97 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2024, from https://bible.usccb.org/bible/psalms/97?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved June 20, 2024, from https://cac.org/daily-meditations/essential-conversion/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 20, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=jun20 

Sirach, CHAPTER 48 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2024, from https://bible.usccb.org/bible/sirach/48?1