Kingdom of Childlike Greatness

 The texts from the Roman Catholic Lectionary, today, the Memorial of Saint Clare, Virgin, present contrast between childlike lifestyle and “adult” understanding of “greatness”.

Care for Our Sheep

The Reading from the Prophet Ezekiel reveals a terrible truth that has a sweet taste.

* [3:3] As sweet as honey: though the prophet must foretell terrible things, the word of God is sweet to the one who receives it. (Ezekiel, CHAPTER 3 | USCCB, n.d.)

Psalm 119 praises God for giving such splendid laws and instruction for people to live by

* [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.)

In the Gospel of Matthew, Jesus presents The Greatest in the Kingdom and The Parable of the Lost Sheep.

* [18:1] The initiative is taken not by Jesus as in the Marcan parallel (Mk 9:33–34) but by the disciples. Kingdom of heaven: this may mean the kingdom in its fullness, i.e., after the parousia and the final judgment. But what follows about causes of sin, church discipline, and forgiveness, all dealing with the present age, suggests that the question has to do with rank also in the church, where the kingdom is manifested here and now, although only partially and by anticipation; see notes on Mt 3:2; 4:17.

* [18:3] Become like children: the child is held up as a model for the disciples not because of any supposed innocence of children but because of their complete dependence on, and trust in, their parents. So must the disciples be, in respect to God.

* [18:10–14] The first and last verses are peculiar to Matthew. The parable itself comes from Q; see Lk 15:3–7. In Luke it serves as justification for Jesus’ table-companionship with sinners; here, it is an exhortation for the disciples to seek out fellow disciples who have gone astray. Not only must no one cause a fellow disciple to sin, but those who have strayed must be sought out and, if possible, brought back to the community. The joy of the shepherd on finding the sheep, though not absent in Mt 18:13 is more emphasized in Luke. By his addition of Mt 18:10, 14 Matthew has drawn out explicitly the application of the parable to the care of the little ones.

* [18:10] Their angels in heaven…my heavenly Father: for the Jewish belief in angels as guardians of nations and individuals, see Dn 10:13, 20–21; Tb 5:4–7; 1QH 5:20–22; as intercessors who present the prayers of human beings to God, see Tb 13, 12:15, . The high worth of the little ones is indicated by their being represented before God by these heavenly beings. (Matthew, CHAPTER 18 | USCCB, n.d.)

Vivian Amu comments that greatness is not about taking up the most space or being the most recognized, or doing the most; it is about making room for child-like wonder, humility, and having the kind of heart that still knows how to receive. The best leaders know this. The best and holiest people around us know this. Saint Clare knew this.

Saint Clare did not chase greatness, yet greatness found her in her courage, clarity, and quiet authority. She came from privilege, and she could have used her life to secure comfort, admiration, and influence. Instead, she chose a different kind of life—a life stripped down for the sake of love. She wanted Christ without the clutter, and the freedom of belonging completely to God. She invites us to become the kind of people who do not need to dominate a room in order to change it.

Maybe the invitation today is to be more discerning about the strange things the world keeps offering us to consume—status, comparison, a desire to be preferred, fear, noise—and to become a little more like children—open, unpretentious, humble, interested, curious, willing to reach, willing to believe in ideas that fall by the wayside as we get older, willing to be lifted up, willing to be found, ready to be amazed, ready to receive, and maybe like Saint Clare, with a desire to help others see more clearly, and a willingness to let go of what is not essential. The heart becomes, little by little, what it consumes. Many of us are just trying to matter. Many of us are tired of comparing, proving, and managing how we appear. Jesus keeps drawing us away from all that strain. He does not ask us to be impressive. We do not have to be the greatest. We do not have to have everything figured out. (Amu, 2026)

Don Schwager quotes “What it means to become a child a God,” by Epiphanius the Latin (late 5th century)

"Here the Lord not only repressed the apostles' thoughts but also checked the ambition of believers throughout the whole world, so that he might be great who wanted to be least. For with this purpose Jesus used the example of the child, that what he had been through his nature, we through our holy living might become - innocent, like children innocent of every sin. For a child does not know how to hold resentment or to grow angry. He does not know how to repay evil for evil. He does not think base thoughts. He does not commit adultery or arson or murder. He is utterly ignorant of theft or brawling or all the things that will draw him to sin. He does not know how to disparage, how to blaspheme, how to hurt, how to lie. He believes what he hears. What he is ordered he does not analyze. He loves his parents with full affection. Therefore what children are in their simplicity, let us become through a holy way of life, as children innocent of sin. And quite rightly, one who has become a child innocent of sin in this way is greater in the kingdom of heaven. And whoever receives such a person will receive Christ." (excerpt from INTERPRETATION OF THE GOSPELS 27) (Schwager, n.d.)

Friar Jude Winkler comments that Ezekiel has a vision of being given a scroll and he eats it. It is possible Ezekiel has a mental illness but, in his time, this may have been considered as being touched by God. The taste of the Word becomes sour. The Word is often proclaimed with sweetness but we find the response to be unacceptable to us. In the Gospel we are called by using the example of children, to become humble, trusting, simple, and without motivations that are not fitting for followers of Christ. Traditionally “their little one” was pointing to the guardian angel to guide us and call us to conversion. The habit of giving the Guardian Angel a name raises a concern about a helper like a pet but we realize God protects us even through spiritual beings. Friar Jude observes that 99 argues about the focus to the broken one who needs the most attention. We all, at one time, need the personal attention of Jesus to bring us back again.

The Word Among Us Meditation on Ezekiel 2:8–3:4 comments that if we can see that a loved one is on the brink of making a bad decision. Do you say something? If so, what and how?

The key to knowing how to respond is in consuming God’s word on a daily basis. As we “eat” his word, it begins to form us. Our minds and hearts are changed, and we start to see things the way the Lord does. The Scriptures can help us begin to grasp God’s thoughts and share in his love for his people. Instead of considering it a harsh message, we can find the sweetness in communicating with love a message that will be for the good of our hearers.

So spend time reading God’s word. Let it change you. Listen for his direction in situations when you’re not sure which way to go. Let his love guide your words when you don’t know how to stand up for what is right—even if it means being direct. You can find the sweetness that Ezekiel tasted as he proclaimed the Lord’s word. And that sweetness can sustain you, just as it did for him!

“Lord, help me to welcome your word so that I can find sweetness in speaking the truth in love.” (Meditation on Ezekiel 2:8–3:4, n.d.)

Father Richard Rohr, OFM, introduces Sister Margaret Carney who tells of the radical trajectory of Clare of Assisi’s life, who left behind wealth and social standing under cover of night in exchange for a simple life devoted to God. In one of Clare’s letters, we sense the depth of her contemplative life.

Place your mind before the mirror of eternity! Place your soul in the brilliance of glory! Place your heart in the figure of the divine substance, and through contemplation, allow your entire being to be transformed into the image of the Godhead itself, so that you may feel what friends feel, and taste the hidden sweetness that God has reserved for His lovers. [2]

This profound quote, that could only emerge as a fruit of contemplation, along with her very frequent use of the mirror metaphor in her writings, communicates to me that Clare experientially understood prayer as an actual transformation of the self, a reflected glory, even daring to speak of “allowing your entire being to be transformed into the image of the Godhead itself.” This was surely not common Catholic language in the Western Church at that time and would have seemed presumptuous or even heretical to many (as it may even seem today).

Clare directly expresses what the Eastern Church held onto under the name of divinization (theosis). Theosis was understood as a true, objective sharing and growing in our divine nature, which was then reflected and received in humans as in a mirror. All we can really do is polish our own mirror to reflect the gift of this Godself more perfectly. Thus the objectively given “image” at our conception becomes subjective “likeness” over time, building on the foundational metaphors that we were created in both the image and the likeness of God. [3] (Rohr, n.d.)

We call upon the Holy Spirit to guide our practice of “greatness” as children anointed with Baptismal vocations as priest, prophet, and leader in our communities to be examples of fullness of life in Christ.

References

Amu, V. (2026, August 11). Daily Reflection August 11, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 11, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-11-2026 

Ezekiel, CHAPTER 3 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 11, 2026, from https://bible.usccb.org/bible/ezekiel/3 

Matthew, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved August 11, 2026, from https://bible.usccb.org/bible/matthew/18? 

Meditation on Ezekiel 2:8–3:4. (n.d.). Word Among Us. Retrieved August 11, 2026, from https://wau.org/meditations/2026/08/11/1643649/ 

Psalms, PSALM 119 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 11, 2026, from https://bible.usccb.org/bible/psalms/119?14 

Rohr, R. (n.d.). Saint Clare of Assisi: Reflecting the Image of God. Center for Action and Contemplation. Retrieved August 11, 2026, from https://cac.org/daily-meditations/saint-clare-of-assisi-reflecting-the-image-of-god/ 

Schwager, D. (n.d.). Who Is the Greatest in the Kingdom of Heaven. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 11, 2026, from https://www.dailyscripture.net/daily-meditation/

Humble Open Peacemaking Effort (HOPE)

 The texts from the Roman Catholic Lectionary today challenge us to reject indifference and approach our relationships with an attitude we observe in children of wonder, trust, and openness to love.

Our Lady of Hope Retreat Centre

The Reading from the Book of the Prophet Isaiah presents Judgment on Assyria.

* [10:5–34] These verses contain a series of oracles directed against Assyria. Verses 5–15 portray Assyria as simply the rod God uses to punish Israel, though Assyria does not realize this. The original conclusion to this unit may be the judgment found in vv. 24–27a, which continues the imagery and motifs found in vv. 5–15. Verses 16–23, because of the quite different imagery and motifs, may originally have been an insertion directed against Aram and Israel at the time of the Syro-Ephraimite War.

* [10:6] Impious nation: Judah. It was God’s intention to use Assyria merely to punish, not to destroy, the nation.

* [10:16] His fat ones: the strong men of the enemy army. (Isaiah, CHAPTER 10 | USCCB, n.d.)

Psalm 94 complains about oppression of the holy community by people within community

* [Psalm 94] A lament of an individual who is threatened by wicked people. The danger affects the whole community. Calling upon God as judge (Ps 94:1–2), the Psalm complains about oppression of the holy community by people within (Ps 94:3–7). Bold declarations of faith follow: denunciation of evildoers (Ps 94:8–11) and assurance to the just (Ps 94:12–15). The Psalm continues with further lament (Ps 94:16–19) and ends with strong confidence in God’s response (Ps 94:20–23). (Psalms, PSALM 94 | USCCB, n.d.)

In the Gospel of Matthew, Jesus declares Praise of the Father in revelation to the childlike.

* [11:25–27] This Q saying, identical with Lk 10:21–22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus’ preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father’s revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes. (Matthew, CHAPTER 11 | USCCB, n.d.)

Greg Dyche quotes Elie Wiesel, Holocaust survivor and a Nobel Peace Prize laureate,

 

“The opposite of love is not hate, it’s indifference. The opposite of art is not ugliness, it’s indifference. The opposite of faith is not heresy, it’s indifference. And the opposite of life is not death, it’s indifference.” 

How quick I can shift my mindset and think “By my own power I have done it.” I am often the Assyrian Axe thinking I am a self-made man. I am also Judah with the plunder of the poor in my house. I’ve dressed it up of course. I don’t go and rob the poor directly, but I don’t always worry about who’s making my clothes, harvesting my food, or labeling my data. I get busy and become indifferent.

 

God is not indifferent. God sent His Son. I find comfort when Jesus says “All things have been handed over to me.” As silly as it can sound to say out loud, I can forget the first commandment and think I’m in charge. (Dyche, 2026)

Don Schwager quotes “Revealed to babes,” by Epiphanius the Latin (late 5th century).

 

"And he revealed these things to children. To which children? Not those who are children in age but to those who are children in respect to sin and wickedness. To them Jesus revealed how to seek the blessings of paradise and the things to come in the kingdom of heaven, because thus it was well pleasing before God that 'they should come from the east and the west and that they should lie down with Abraham, Isaac and Jacob in the kingdom of heaven; but that the sons of this worldly kingdom should be cast into the outer darkness, where there will be weeping and gnashing of teeth (Matthew 8:11-12).'" (excerpt from INTERPRETATION OF THE GOSPELS 26) (Schwager, n.d.)

Friar Jude Winkler comments that Isaiah presents a prophecy about Assyria a powerful empire, and the conquest of the northern people of Israel as an agent of God but Assyria had become arrogant and had gone way beyond what God had intended. In the Gospel of Matthew, Jesus declares that God has revealed truth to the childlike who don’t have to figure it out but live in wonder. They are not analytical like adults, who strip away understanding with complications and lack of trust. Friar Jude notes that we develop Knowledge of the Father as the Son reveals who the Father is to those He wishes as we seek answers to “Who God is?” and “What He wants of us.”

The Word Among Us Meditation on Matthew 11:25-27 asks “What was the difference between the people of these towns and the people who received God’s revelation?” A “childlike” disposition. So let’s look at two qualities that help form this disposition—both in the disciples and in us.

Humility: When we’re humble, we see that we are completely dependent on God. The disciples were humble enough to understand that they didn’t have all the answers… 

Openness: A humble attitude helps us to be open—to be ready to hear and embrace God’s word. It enables us to be docile and teachable…

Like any good father, our heavenly Father wants us to know him and to feel free enough to draw near to him so that he can teach us. We know that the Father sent his only Son—the second Person of the Trinity, the One who has intimate knowledge of him and calls him Abba—to reveal himself to the world. All he’s looking for are humble, open hearts.

So let’s come to our Father today with a childlike attitude. Let’s come with humility, knowing that we don’t have all the answers. And let’s come with openness, willing to be taught and to allow our ideas to be challenged and reshaped.

“Father, give me the grace to become like a child before you.” (Meditation on Matthew 11:25-27, n.d.)

Father Richard Rohr, OFM, comments that this beatitude, “Blessed are the peacemakers: they shall be recognized as children of God. ( Matthew 5:9 ) places Jesus in a lineage of peacemakers who reject the false promises of violence. Fr Richard introduces pastor Rich Villodas who makes a distinction between peacemaking and peacekeeping.

Peacemakers are those who work for right relationships at the expense of their comfort. We don’t usually choose this route, nor do we understand what it really means. Jesus does not say, “Blessed are the peacekeepers.” [But] what’s the difference between peacekeeping and peacemaking?…

Peacekeeping tries not to rock the boat, avoids conflicts, and is superficial. It ensures that no one gets upset. That’s not real peace. When, out of fear, we avoid conflict and appease people, we are false peacemakers….

Here’s the thing with peacekeeping: sooner or later, it brings chaos—not peace—into your life. Peacemaking is quite different. Peacemakers don’t avoid conflict; in fact, sometimes peacemaking creates it. We see this with Jesus. As the epitome of love, he wasn’t always nice—at least not in the way modern people visualize niceness….

He burst into the temple and flipped over tables because poor, vulnerable people were being taken advantage of (see Matthew 21:12). When he saw the Pharisees putting yokes of religious condemnation on people, he confronted the religious leaders with harsh words. As Jesus’s life reveals, peacemaking is often met with resistance. [2] (Rohr, n.d.)

We are truly blessed to have children in our lives who are open to the wonder of learning and living in humble trust that making peace brings a better day for all.

References

Dyche, G. (2026, July 15). Daily Reflection July 15, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 15, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-15-2026 

Isaiah, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved July 15, 2026, from https://bible.usccb.org/bible/isaiah/10? 

Matthew, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved July 15, 2026, from https://bible.usccb.org/bible/matthew/11? 

Meditation on Matthew 11:25-27. (n.d.). Word Among Us. Retrieved July 15, 2026, from https://wau.org/meditations/2026/07/15/1623529/ 

Psalms, PSALM 94 | USCCB. (n.d.). Daily Readings. Retrieved July 15, 2026, from https://bible.usccb.org/bible/psalms/94? 

Rohr, R. (n.d.). Peacemaking Is Not Keeping the Peace. Center for Action and Contemplation. Retrieved July 15, 2026, from https://cac.org/daily-meditations/peacemaking-is-not-keeping-the-peace/ 

Schwager, D. (n.d.). Heavenly Things Revealed to Infants. Daily Scripture Readings and Meditations. Retrieved July 15, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Law and Lost

The texts from the Roman Catholic Lectionary today challenge us with both symbolic and real world examples of how we might have greater depth in our relationship with God and our neighbours.

Children of the Good Shepherd

The reading from the Prophet Ezekiel describes his eating of the Scroll.

* [3:3] As sweet as honey: though the prophet must foretell terrible things, the word of God is sweet to the one who receives it. (Ezekiel, CHAPTER 3 | USCCB, n.d.)

Psalm 119 praises the Glories of God’s Law.

* [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.)

In the Gospel of Matthew, Jesus defines true greatness and teaches the Parable of the Lost Sheep.

* [18:3] Become like children: the child is held up as a model for the disciples not because of any supposed innocence of children but because of their complete dependence on, and trust in, their parents. So must the disciples be, in respect to God.

* [18:10–14] The first and last verses are peculiar to Matthew. The parable itself comes from Q; see Lk 15:3–7. In Luke it serves as justification for Jesus’ table-companionship with sinners; here, it is an exhortation for the disciples to seek out fellow disciples who have gone astray. Not only must no one cause a fellow disciple to sin, but those who have strayed must be sought out and, if possible, brought back to the community. The joy of the shepherd on finding the sheep, though not absent in Mt 18:13 is more emphasized in Luke. By his addition of Mt 18:10, 14 Matthew has drawn out explicitly the application of the parable to the care of the little ones. (Matthew, CHAPTER 18 | USCCB, n.d.)

Eileen Burke-Sullivan comments that we can not come into God’s reign, and we falsely received the Eucharist when we fail to recognize that we are like all other humans, children of the Father of Mercy and dependent on the created order to provide us the place to live in this stage of our journey.

My invitation from this time of richness in the Church’s Wisdom is to accept that I am always vulnerable, depend gratefully on God for all I need, and receive the Sweetness of God’s Presence mediated by the ordinary – food and drink, human kindness, the Community of family, friends and above all the Church, and to rejoice that no child is other than “beloved” of God. (Burke-Sullivan, n.d.)

Don Schwager quotes “What it means to become a child a God,” by Epiphanius the Latin (late 5th century).

"Here the Lord not only repressed the apostles' thoughts but also checked the ambition of believers throughout the whole world, so that he might be great who wanted to be least. For with this purpose Jesus used the example of the child, that what he had been through his nature, we through our holy living might become - innocent, like children innocent of every sin. For a child does not know how to hold resentment or to grow angry. He does not know how to repay evil for evil. He does not think base thoughts. He does not commit adultery or arson or murder. He is utterly ignorant of theft or brawling or all the things that will draw him to sin. He does not know how to disparage, how to blaspheme, how to hurt, how to lie. He believes what he hears. What he is ordered he does not analyze. He loves his parents with full affection. Therefore what children are in their simplicity, let us become through a holy way of life, as children innocent of sin. And quite rightly, one who has become a child innocent of sin in this way is greater in the kingdom of heaven. And whoever receives such a person will receive Christ." (excerpt from INTERPRETATION OF THE GOSPELS 27) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 18:1-5, 10, 12-14 comments that Jesus saw certain qualities in children that he wants us to have in our relationship with him. He wants us to be secure in his love for us so that we can trust him to care for our needs. He also wants us to humbly rely on his judgment of what is best for us. This isn’t always easy! We have to battle our pride and self-sufficiency. We have to look to God for answers to life’s questions rather than looking to ourselves.

This is the kind of relationship Jesus had with his Father. He did his Father’s will because he trusted in his love and goodness, even as he went to the cross. This is the kind of humble, trusting, and loving relationship Jesus wants you to have with him.

God loves and cares for you even more than any committed parent loves and cares for their child. Let that truth help you to trust the Lord and whatever he has in store for you today!

“Lord Jesus, give me the grace to become as humble and trusting as a little child.” (Meditation on Matthew 18:1-5, 10, 12-14, n.d.)

Friar Jude Winkler comments on the point of Ezekiel’s strange symbolic action in eating the Scroll and the sweetness of the Word contrasted with the sourness of the judgement of God on the people of Israel. The protection of God for the childlike trust, wonder, and awe of children reminds us of the Guardian Angel and the contemporary fad of naming the Guardian. Friar Jude reminds us of the need of the “squeaky wheel” that God wants us to participate in healing of brokenness.

 

James Finley names how the suffering of Julian of Norwich time resonates with that of our own. English poet and author Ann Lewin points to the tenacity of Julian’s confidence and hope. “All shall be well” is one of Julian’s best-known sayings, but we could be forgiven, perhaps, for responding, “You must be joking.” How can anyone who is aware of the reality of life say that all will be well? Christians are sometimes guilty of offering the kind of facile comfort that says, “Don’t worry, things will be better tomorrow.” Experience tells us that they may very well be worse. Julian lived at a time when there were many challenges to well-being, and she must have said “All shall be well” through gritted teeth sometimes: she knew, as we do, that it is a struggle to hold on to that belief when there is so much around us to challenge it.

[God] did not say: You will not be assailed, you will not be belabored, you will not be disquieted, but he said: You will not be overcome. God wants us to pay attention to his words and always to be strong in our certainty, in well-being and in woe, for he loves us and delights in us, and so he wishes us to love him and delight in him and trust greatly in him, and all will be well. [3] (Finley, n.d.)

We ponder the qualities of children and childhood to deepen our understanding of Jesus' declaration that we need to become like children to fully live today in the Kingdom.

References

Burke-Sullivan, E. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 13, 2024, from  https://onlineministries.creighton.edu/CollaborativeMinistry/081324.html 

Ezekiel, CHAPTER 3 | USCCB. (n.d.). USCCB. Retrieved August 13, 2024, from https://bible.usccb.org/bible/ezekiel/3 

Finley, J. (n.d.). Julian’s Confidence and Contemplation. Center for Action and Contemplation. Retrieved August 13, 2024, from https://cac.org/daily-meditations/julians-confidence/ 

Matthew, CHAPTER 18 | USCCB. (n.d.). USCCB. Retrieved August 13, 2024, from https://bible.usccb.org/bible/matthew/18?1 

Meditation on Matthew 18:1-5, 10, 12-14. (n.d.). The Word Among Us: Homepage. Retrieved August 13, 2024, from https://wau.org/meditations/2024/08/13/1046941/ 

Psalms, PSALM 119 | USCCB. (n.d.). USCCB. Retrieved August 13, 2024, from https://bible.usccb.org/bible/psalms/119? 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 13, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug13