Discern the Way of Love

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

Along the Way of Love

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

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

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

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

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

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

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

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

The Gospel of Luke presents Jesus’ Testimony to John.

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

Ronald Fussell asks What is a spiritual gift? 

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

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

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

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

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

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

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

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

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

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

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

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

References

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

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

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

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

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

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

Need for Healing

 The texts from the Roman Catholic Lectionary, on 2 Sept, invite us to reflect on the events of healing we have experienced and the connection to our faith.

Healing and Peace

The First Letter of Paul to the Corinthians compares Spiritual people and fleshly people.

* [3:1–4] The Corinthians desire a sort of wisdom dialogue or colloquy with Paul; they are looking for solid, adult food, and he appears to disappoint their expectations. Paul counters: if such a dialogue has not yet taken place, the reason is that they are still at an immature stage of development (cf. 1 Cor 2:6).

* [3:1] Spiritual people…fleshly people: Paul employs two clusters of concepts and terms to distinguish what later theology will call the “natural” and the “supernatural.” (1) The natural person (1 Cor 2:14) is one whose existence, perceptions, and behavior are determined by purely natural principles, the psychē (1 Cor 2:14) and the sarx (flesh, a biblical term that connotes creatureliness, 1 Cor 3:1, 3). Such persons are only infants (1 Cor 3:1); they remain on a purely human level (anthrōpoi, 1 Cor 3:4). (2) On the other hand, they are called to be animated by a higher principle, the pneuma, God’s spirit. They are to become spiritual (pneumatikoi, 1 Cor 3:1) and mature (1 Cor 2:6) in their perceptions and behavior (cf. Gal 5:16–26). The culmination of existence in the Spirit is described in 1 Cor 15:44–49.

* [3:3–4] Jealousy, rivalry, and divisions in the community are symptoms of their arrested development; they reveal the immaturity both of their self-understanding (1 Cor 3:4) and of the judgments about their apostles (1 Cor 3:21). (1 Corinthians, CHAPTER 3 | USCCB, n.d.)

Psalm 33 praises God’s choosing human beings as special.

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

The Gospel of Luke presents the Cure of Simon’s Mother-in-Law and Other Healings as Jesus Leaves Capernaum.

* [4:31–44] The next several incidents in Jesus’ ministry take place in Capernaum and are based on Luke’s source, Mk 1:21–39. To the previous portrait of Jesus as prophet (Lk 4:16–30) they now add a presentation of him as teacher (Lk 4:31–32), exorcist (Lk 4:32–37, 41), healer (Lk 4:38–40), and proclaimer of God’s kingdom (Lk 4:43).

* [4:34] What have you to do with us?: see note on Jn 2:4. Have you come to destroy us?: the question reflects the current belief that before the day of the Lord control over humanity would be wrested from the evil spirits, evil destroyed, and God’s authority over humanity reestablished. The synoptic gospel tradition presents Jesus carrying out this task.

* [4:38] The house of Simon: because of Luke’s arrangement of material, the reader has not yet been introduced to Simon (cf. Mk 1:16–18, 29–31). Situated as it is before the call of Simon (Lk 5:1–11), it helps the reader to understand Simon’s eagerness to do what Jesus says (Lk 5:5) and to follow him (Lk 5:11).

* [4:41] They knew that he was the Messiah: that is, the Christ (see note on Lk 2:11).

* [4:42] They tried to prevent him from leaving them: the reaction of these strangers in Capernaum is presented in contrast to the reactions of those in his hometown who rejected him (Lk 4:28–30).

* [4:44] In the synagogues of Judea: instead of Judea, which is the best reading of the manuscript tradition, the Byzantine text tradition and other manuscripts read “Galilee,” a reading that harmonizes Luke with Mt 4:23 and Mk 1:39. Up to this point Luke has spoken only of a ministry of Jesus in Galilee. Luke may be using Judea to refer to the land of Israel, the territory of the Jews, and not to a specific portion of it. (Luke, CHAPTER 4 | USCCB, n.d.)

Rev. Rashmi Fernando, SJ, comments that we can spend ourselves responding to every demand and eventually forget to ask: What is God actually asking of me? Perhaps, no matter how busy His day was, Jesus withdrew to a lonely place early in the morning, just to ask this question himself; to return to the source before He continues His mission. This solitude is not an escape from reality or a getaway from work. It was what enabled Him to continue His work more faithfully.

We, too, need those lonely places—quiet times of the day, Examen, silent retreats, etc. Not necessarily physical places, but moments of silence where we step away from the noises of this world to listen to the voice of God. Because sometimes the most faithful thing is not saying “yes” to everything, but discerning to say, “I must go on.” Hence, let us ask ourselves:

Where in my life have I become so busy “being needed” that I have forgotten to listen to what God is actually asking of me?

What “lonely place” do I need to return to so that I can hear God’s voice beneath the many voices competing for my attention?

What is God inviting me to let go of—or to move beyond—so that I can more faithfully continue the mission entrusted to me? (Fernando, n.d.)

Don Schwager quotes Jesus the Chief Physician, by Jerome (347-420 AD)

"'Now Simon's mother-in-law was kept in her bed sick with a fever.' May Christ come to our house and enter in and by his command cure the fever of our sins. Each one of us is sick with a fever. Whenever I give way to anger, I have a fever. There are as many fevers as there are faults and vices. Let us beg the apostles to intercede for us with Jesus, that he may come to us and touch our hand. If he does so, at once our fever is gone. He is an excellent physician and truly the chief Physician. Moses is a physician. Isaiah is a physician. All the saints are physicians, but he is the chief Physician." (excerpt from HOMILIES ON THE GOSPEL OF MARK 75.1) (Schwager, n.d.)

Friar Jude Winkler comments on the readings for today. Paul speaks of the earthly revelation of Incarnate Jesus that brings Divisions even if the Holy Spirit brings unity. He speaks of them still being in the flesh of our concupiscence. Paul planted and Apollos watered in Baptism and Jesus  and Christ caused the growth. Priests and deacons are not the only ministers at this time. We were built in service and in Luke, we hear how Jesus healed Peter’s Mother-in-Law. The legend of Luke as a physician is supported by the fever being described in some detail. The response to love is wishing to share it. "Son of God” as the title for hero was usual in Luke’s time but the Evangelist means the only begotten Son of God. Jesus prays before continuing His ministry. Friar Jude asks us to consider “How am I doing Christ's work or is it my agenda?  Friar Jude identifies our need to get our heads in the right place.

The Word Among Us Meditation on Luke 4:38-44 that the grace of God poured into our lives calls forth a response from us. His love begets love in us, and we find joy in laboring alongside our Lord.

Maybe your physical healing gives you an opening to tell others about God’s power at work today. Or maybe your newfound freedom over some sin is a sign to your family that God can change their lives, too. Or maybe the gift of quiet self-control helps you to show the love of Jesus to other people. No matter how the Lord has poured his grace out on you, ask him to help you respond, to start out on a new path of loving service and testimony.

“Lord, I believe you have worked in my life for a purpose. So how can I serve you today?” (Meditation on Luke 4:38-44, n.d.)

Father Richard Rohr introduces Sister Joan Chittister, while speaking to the network Women’s Ordination Worldwide, evokes a vision of Christian discipleship that requires great courage.

True discipleship is … a way of living that is not political but which has serious political implications…. The disciple takes public issue with the values of a world that advantages only those who are already advantaged…. It takes umbrage at systems that are more bent on keeping improper people out of them than they are in welcoming all people into them. True discipleship takes the side always, always, always of the poor, the minority, the outcast, the reviled, the rejected, the other, despite the power of the rich and powerful. (Rohr, n.d.)

We ask the Spirit to enkindle in us the fire of love we need to have as we follow Christ in our daily journey.

References

Fernando, R. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved September 2, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-2-2026 

Luke, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved September 3, 2026, from https://bible.usccb.org/bible/luke/4? 

Meditation on Luke 4:38-44. (n.d.). Word Among Us. Retrieved September 2, 2026, from https://wau.org/meditations/2026/09/02/1661265/ 

1 Corinthians, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved September 3, 2026, from https://bible.usccb.org/bible/1corinthians/3? 

Psalms, PSALM 33 | USCCB. (n.d.). Daily Readings. Retrieved September 3, 2026, from https://bible.usccb.org/bible/psalms/33?12 

Rohr, R. (n.d.). A Discipleship of Equals. Center for Action and Contemplation. Retrieved September 2, 2026, from https://cac.org/daily-meditations/a-discipleship-of-equals/ 

Schwager, D. (n.d.). He Laid His Hands on Every One and Healed Them. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 2, 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/