Life with Flavour in the Light.

 The texts from the Roman Catholic Lectionary today challenge us to contemplate how our understanding of the nature of salt and light can impact how we brighten and bring flavour to our environment.

Salt and Light

In the Reading from the First Book of Kings, Elijah is helped by a widow in the Drought.

c. [17:8–16] 2 Kgs 4:1–7; Lk 4:25–26. (1 Kings, CHAPTER 17 | USCCB, n.d.)

Psalm 4 emphasizes trust in God.

* [Psalm 4] An individual lament emphasizing trust in God. The petition is based upon the psalmist’s vivid experience of God as savior (Ps 4:2). That experience of God is the basis for the warning to the wicked: revere God who intervenes on the side of the faithful (Ps 4:3–6). The faithful psalmist exemplifies the blessings given to the just (Ps 4:7–8). (Psalms, CHAPTER 4 | USCCB, n.d.)

In the Gospel of Matthew, Jesus presents the Similes of Salt and Light.

* [5:13–16] By their deeds the disciples are to influence the world for good. They can no more escape notice than a city set on a mountain. If they fail in good works, they are as useless as flavorless salt or as a lamp whose light is concealed.

* [5:13] The unusual supposition of salt losing its flavor has led some to suppose that the saying refers to the salt of the Dead Sea that, because chemically impure, could lose its taste. (Matthew, CHAPTER 5 | USCCB, n.d.)

Margo Minnich comments when Jesus calls us the “salt of the earth”, she hears a calling that her life is meant to enhance and bring out hidden goodness in situations and to be a source of preservation and healing. The image of light reaches even deeper. Light doesn’t argue with darkness; it just shines. It reveals what’s true, guides those who are lost, and brings warmth to cold places.

What moves me most is that Jesus speaks in terms of identity, not aspiration. He doesn’t say, “Try to become salt” or “Work on being light.” He says, “You are”. That means my role isn’t to manufacture goodness but to allow God’s goodness to flow through me. When I choose kindness over irritation, honesty over placating, courage over silence, my light shines - not to draw attention to myself, but to reflect the One who lit it in the first place.

In the end, this passage reminds me that even small acts matter. A gentle word, a patient response, a moment of generosity - these are ways my little light shines in ordinary spaces. And just like the song I learned as a child, I feel Jesus inviting me again and again to let that light shine, trusting that He can use even the smallest flame to push back the darkness. (Minnich, n.d.)

Don Schwager quotes “The Light of Truth,” by Chromatius (died 406 AD)

The Lord has already called his disciples the "salt of the earth" because they seasoned with divine wisdom the hearts of the human race which had been made tasteless by the devil. Now he also calls them the "light of the world." For, illumined by his very own self who is the true and eternal light, they too become light within the darkness. For since he himself is the sun of righteousness, he rightly also calls his disciples "light of the world." Through them, as if through shining rays, he poured the light of his knowledge on the entire world. For by showing the light of truth, the Lord's disciples made the darkness of error flee from people's hearts. (excerpt from TRACTATE ON MATTHEW 19.1.1-2)

[Note: Chromatius was an early Christian scholar and bishop of Aquileia, Italy. He was a close friend of John Chrysostom and Jerome. He died in 406 AD. Jerome described him as a "most learned and most holy man."] (Schwager, n.d.)

The Word Among Us Meditation on Matthew 5:13-16 comments that we can all be “salt of the earth” (Matthew 5:13). As we “lose” our lives and follow Jesus, we “find” a more lively, exciting, “flavorful” life growing within us. We become more generous with our time and resources. We are more merciful and kind to the people around us. And we demonstrate the peace of Christ, even in challenging circumstances. And that new life makes us more attractive to everyone else.

St. Thomas Aquinas wrote, “Grace does not destroy nature but perfects it” (Summa I.1.8). To be holy is not to deny our humanity. It is the way God made us to live. His sanctifying grace builds upon the nature and personality we already have, making it clearer, stronger, and more beautiful.

Without Jesus, life can be a bland, endless, and futile flight from pain and difficulty. But with Jesus, life becomes an adventure with the God who loves us. As we walk with him, we become more ourselves and yet more like him. And that makes us more “salty” in a world yearning for life.

“Jesus, I want to become more like you—the salt of the earth.” (Meditation on Matthew 5:13-16, n.d.)

Friar Jude Winkler comments that Elijah called a famine upon the land and the Widow of Zarephath give Elijah one last meal and shares what little she had with him. As a result Elijah promised water and flour for her needs. Was this a miracle or generous neighbours with a change of heart?  In either case, she was generous and she was rewarded by God. In the Gospel of Matthew, Jesus presents two Wisdom sayings. To live a good life we need to be excited by who we are and share it with the world. We set our lamp where it gives light for all to see.  Friar Jude contrasts this theme with a later admonition to not let our left hand know what our right hand gives and suggests the apparent contradiction is resolved by our motivation not to receive praise but to heal and help.

Father Richard Rohr, OFM, introduces CAC faculty emerita Cynthia Bourgeault who highlights that the primary quality of the kingdom of God is an experience of interabiding—one with God and with one another. There is no separation between humans and God because of this mutual interabiding that expresses the indivisible reality of divine love. We flow into God—and God into us—because it is the nature of love to flow. And as we give ourselves into one another in this fashion, the vine gives life and coherence to the branch while the branch makes visible what the vine is…. The whole and the part live together in mutual, loving reciprocity, each belonging to the other and dependent on the other to show forth the fullness of love. That’s Jesus’s vision of no separation between human and Divine.

No separation between human and human is an equally powerful notion—and equally challenging. One of the most familiar of Jesus’s teachings is “Love your neighbor as yourself” [Mark 12:31; Matthew 22:39]. But we almost always hear that wrong. We hear “Love your neighbor as much as yourself.”… If you listen closely to Jesus’s teaching however, there is no “as much as” in there. It’s just “Love your neighbor as yourself”—as a continuation of your very own being. It’s a complete seeing that your neighbor is you. There are not two individuals out there, one seeking to better herself at the price of the other, or to extend charity to the other; there are simply two cells of the one great Life. Each of them is equally precious and necessary. And as these two cells flow into one another, experiencing that one Life from the inside, they discover that “laying down one’s life for another” [John 15:13] is not a loss of one’s self but a vast expansion of it—because the indivisible reality of love is the only True Self. (Rohr, n.d.)

We seek the guidance of the Spirit as we act with our Baptismal anointing to be “salt and light” in our environment.

References

Matthew, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved June 9, 2026, from https://bible.usccb.org/bible/matthew/5? 

Meditation on Matthew 5:13-16. (n.d.). Word Among Us. Retrieved June 9, 2026, from https://wau.org/meditations/2026/06/09/1588383/ 

Minnich, M. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved June 9, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-9-2026 

1 Kings, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved June 9, 2026, from https://bible.usccb.org/bible/1kings/17? 

Psalms, CHAPTER 4 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 9, 2026, from https://bible.usccb.org/bible/psalms/4?2 

Rohr, R. (n.d.). Mutual Interabiding. Center for Action and Contemplation. Retrieved June 9, 2026, from https://cac.org/daily-meditations/mutual-interabiding/ 

Schwager, D. (n.d.). The Salt of the Earth and Light of the World. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 9, 2026, from https://www.dailyscripture.net/ 

Persistent Support

The texts from the Roman Catholic Lectionary today reassure us that God responds to our need for support that may differ from our desires.

Prayer and Support

The Reading from the Book of Wisdom cites the cooperation of creation in Israel’s deliverance.

* [18:14–16] These verses attribute to the personified “word” the actions of the Lord mentioned in Ex 12:13–17 (note the role of the “destroyer” in Ex 12:23 and compare Wis 18:22, 25). (Wisdom, CHAPTER 18 | USCCB, n.d.)

* [19:6] The cooperation of creation in Israel’s deliverance (vv. 7–12) under the direction of the Lord is a favorite theme; cf. 16:24–25. (Wisdom, CHAPTER 19|USCCB, n.d.)

Psalm 105 invites us to praise and seek the presence of God.

* [Psalm 105] A hymn to God who promised the land of Canaan to the holy people, cf. Ps 78; 106; 136. Israel is invited to praise and seek the presence of God (Ps 105:1–6), who is faithful to the promise of land to the ancestors (Ps 105:7–11). In every phase of the national story—the ancestors in the land of Canaan (Ps 105:12–15), Joseph in Egypt (Ps 105:16–22), Israel in Egypt (Ps 105:23–38), Israel in the desert on the way to Canaan (Ps 105:39–45)—God remained faithful, reiterating the promise of the land to successive servants. (Psalms, PSALM 105 | USCCB, n.d.)

The Gospel of Luke proclaims the Parable of the Persistent Widow.

* [18:1–14] The particularly Lucan material in the travel narrative concludes with two parables on prayer. The first (Lk 18:1–8) teaches the disciples the need of persistent prayer so that they not fall victims to apostasy (Lk 18:8). (Luke, CHAPTER 18 | USCCB, n.d.)

Jeremy Graney comments that God too reaches out to us all, expecting attention even if not outright demanding it. An ever-present whisper to reflect on, a pause before an action, or a feeling to decipher on living one’s life.

Too often do I identify with the judge, thinking that I know it all, trying to ignore and avoid that irksome voice from God, inviting me to a truer sense of my purpose. I do not want to have the fears of doubt on whether I am being my best self, asking myself if I am living my truest self - the self that was imagined by God. But God continues to show up, inviting us to look again and to have them be a part of our lives. (Graney, n.d.)

Don Schwager quotes “Persistent prayer transforms iniquity and wickedness into mercy,” by Ephrem the Syrian (306-373 AD).

"How was that unjust judge immoral and wicked? How was the upright judge gracious and just? The first in his iniquity was not willing to vindicate the widow, and in his wickedness, he was not willing to put her mind at rest. The justice of God knows how to vindicate, and his grace discerns how to give life. The iniquity of this wicked judge was contrary to the justice of God, and the wickedness of this rebel was in opposition to the grace of the gentle One. His wickedness therefore was stubbornness, for it dared to go against the fear of God. His boldness was stubborn, for it refused the lowly person."

"These two were stubborn, but persistent prayer was even more stubborn. The persistence of the widow humiliated both the iniquity that was rebelling against God and the boldness that was behaving arrogantly towards human beings. She subjected them to her will, so that they might provide her with a vindication over her adversary. Persistence transformed these two bitter branches, and they bore sweet fruit that was against their nature. The iniquity of the judge brought about a righteous judgment and a just retribution for the falsely accused woman. His wickedness gave peace to the afflicted one, although iniquity does not know how to judge, and wickedness does not know how to give refreshment. Persistence forced these two evil and bitter branches to give good fruit against their nature. If we persist in prayer, we should be even more able to prevail on the grace and justice of God to give us fruit that agrees with their nature. Let justice vindicate us, and let grace refresh us. Accordingly, the fruit of justice is the just reward of the oppressed, while the giving of refreshment to the afflicted is the fruit of grace." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 16.16.6) (Schwager, n.d.)

The Word Among Us Meditation on Luke 18:1-8 comments that we know that prayer is not supposed to be a task that we perform in order to get whatever result that we want. If that were the case, it would make sense for us to grow weary if our prayers don’t get answered in good time. But what if the persistence Jesus is looking for is the persistence of faith, not of saying enough prayers with just the right amount of intensity?

Maybe, in the end, it would be most helpful if we looked at God, our heavenly Father, as the truly persistent One! He’s the One who comes knocking on the door of our hearts every day, asking us to trust him. He’s the One who never gives up on us, even when we are praying extra hard but not saying, “Your will be done” (Matthew 6:10). And he’s the One who is always asking us to answer his deepest desire—his desire for us to trust him with our whole lives!

“Lord, help me to persist in humble trusting faith.” (Meditation on Luke 18:1-8, n.d.)

Friar Jude Winkler comments that a strange fierce warrior appears in the Wisdom passage when God intervened in Exodus and performed wonders. We should recognize God in all things around us. The Gospel of Luke urges us to persevere in prayer using a parable to show the widow who keeps nagging. God will hear when we pray, but as a loving parent, who gives what we need. We  persevere and God will give us an answer. We may not receive what we want but what we need. Friar Jude encourages a spirit of chutzpah that sees God as a friend who listens to us. Jewish tradition tells us to tell God exactly what we need.

Fr. Mike Schmitz compares the story of the rich young man to the story of Zacchaeus, highlighting the difference in their willingness to follow Christ with their whole hearts. Looking at the stories of these young men, Fr. Mike invites us to reflect on our willingness to follow Christ with all that we are and all that we have. Today we read Luke 17-19 and Proverbs 26:13-16.

Fr. Richard Rohr, OFM, introduces Randy and Edith Woodley who describe some of the different ways Native American tribes have traditionally honored the sacramental nature of reality.

Our tangible spirituality as Native Americans includes ceremonies and traditions. For instance, each year the Karuk people of northern California have an annual Earth renewal ceremony, in which they take seriously their role as humans to heal the Earth. Ceremony may be associated with personal worship and also practiced communally, such as through Earth renewal ceremonies. Ceremonies that began ages ago, as a way of recreating the seasons or renewing the Earth, have now taken on more personal meanings….

How might you think about ceremony in your own life? Have you looked into the meaning of symbols in your own ancestry? Is there a group with whom you talk about spiritual things? Could the group come up with a practice that connects you to the land or water—even something small? (Rohr, n.d.)

We seek the guidance of the Spirit as we navigate the tension between patience and perseverance in presenting our needs and wants in prayer to God.

References

Graney, J. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved November 15, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-15-2025 

Luke, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved November 15, 2025, from https://bible.usccb.org/bible/luke/18?1 

Meditation on Luke 18:1-8. (n.d.). Word Among Us. Retrieved November 15, 2025, from https://wau.org/meditations/2025/11/15/1429817/ 

Psalms, PSALM 105 | USCCB. (n.d.). Daily Readings. Retrieved November 15, 2025, from https://bible.usccb.org/bible/psalms/105 

Rohr, R. (n.d.). Sacramental Reality: Weekly Summary. Center for Action and Contemplation. Retrieved November 15, 2025, from https://cac.org/daily-meditations/sacramental-reality-weekly-summary/ 

Schwager, D. (n.d.). Always Pray and Do Not Lose Heart. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 15, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Wisdom, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved November 15, 2025, from https://bible.usccb.org/bible/wisdom/18?14 

Wisdom, CHAPTER 19|USCCB. (n.d.). Daily Bible Readings. Retrieved November 15, 2025, from https://bible.usccb.org/bible/wis/19?6#27019006 

Faith Justice and Correction

The texts from the Roman Catholic Lectionary today emphasize the struggle to correct injustice is fought with persistence, prayer, courage, and patience.

Struggle for Justice

The Reading from Exodus describes the Battle with Amalek.

* [17:7] Massah…Meribah: Hebrew words meaning, respectively, “the place of the test” and “the place of strife, of quarreling.”

* [17:8] Amalek: the Amalekites appear in the Bible as early inhabitants of southern Palestine and the Sinai peninsula prior to the appearance of the Israelites in the region. Cf. Nm 24:20. (Exodus, CHAPTER 17|USCCB, n.d.)

Psalm 121 is a blessing given to someone embarking on a dangerous journey.

* [Psalm 121] A blessing given to someone embarking on a dangerous journey whether a soldier going on a campaign or a pilgrim returning home from the Temple. People look anxiously at the wooded hills. Will God protect them on their journey (Ps 121:1)? The speaker declares that God is not confined to a place or a time (Ps 121:2), that every step is guarded (Ps 121:3–4); night and day (Ps 121:5–6) God watches over their every movement (Ps 121:7–8). (Psalms, PSALM 121, n.d.)

The Reading from the Second Letter to Timothy presents Paul’s Example and Teaching

* [3:10–17] Paul’s example for Timothy includes persecution, a frequent emphasis in the Pastorals. Timothy is to be steadfast to what he has been taught and to scripture. The scriptures are the source of wisdom, i.e., of belief in and loving fulfillment of God’s word revealed in Christ, through whom salvation is given.

* [3:16–17] Useful for teaching…every good work: because as God’s word the scriptures share his divine authority. It is exercised through those who are ministers of the word.

* [3:16] All scripture is inspired by God: this could possibly also be translated, “All scripture inspired by God is useful for….” In this classic reference to inspiration, God is its principal author, with the writer as the human collaborator. Thus the scriptures are the word of God in human language. See also 2 Pt 1:20–21. (2 Timothy, CHAPTER 3, n.d.)

* [4:1–5] The gravity of the obligation incumbent on Timothy to preach the word can be gauged from the solemn adjuration: in the presence of God, and of Christ coming as universal judge, and by his appearance and his kingly power (2 Tm 4:1). Patience, courage, constancy, and endurance are required despite the opposition, hostility, indifference, and defection of many to whom the truth has been preached (2 Tm 4:2–5). (2 Timothy, CHAPTER 4, n.d.)

The Gospel of Luke presents The Parable of the Persistent Widow.

* [18:1–14] The particularly Lucan material in the travel narrative concludes with two parables on prayer. The first (Lk 18:1–8) teaches the disciples the need of persistent prayer so that they not fall victims to apostasy (Lk 18:8). The second (Lk 18:9–14) condemns the self-righteous, critical attitude of the Pharisee and teaches that the fundamental attitude of the Christian disciple must be the recognition of sinfulness and complete dependence on God’s graciousness. The second parable recalls the story of the pardoning of the sinful woman (Lk 7:36–50) where a similar contrast is presented between the critical attitude of the Pharisee Simon and the love shown by the pardoned sinner.

* [18:5] Strike me: the Greek verb translated as strike means “to strike under the eye” and suggests the extreme situation to which the persistence of the widow might lead. It may, however, be used here in the much weaker sense of “to wear one out.” (Luke, CHAPTER 18, n.d.)

Rev. George Meze, SJ, comments that on September 3, 1539, Ignatius and his companions submitted a draft of the Constitution of the Society of Jesus to the Pope, only to have it rejected by Cardinal Guidiccioni.

Undismayed, Ignatius and his companions offered 4,000 Masses to obtain their goal. 

God took note of the persistent masses. According to Thomas Campbell, it was only after a year that Guidiccioni took up the draft of the constitution again — he scarcely knew why — and on reading it attentively he was completely converted and hastened to report on it as follows: “Although as before, I still hold to the opinion that no new religious order should be instituted, I cannot refrain from approving this one.”

The Parable of the Persistent Widow teaches us to pray continuously. According to William Barclay, the widow symbolizes all who are poor and defenseless, yet she had one weapon—persistence. When we persist in prayer, either God grants our request or gives us a promotion: a better gift. (Meze, n.d.)

Don Schwager quotes “Persistent prayer transforms iniquity and wickedness into mercy,” by Ephrem the Syrian (306-373 AD)

"How was that unjust judge immoral and wicked? How was the upright judge gracious and just? The first in his iniquity was not willing to vindicate the widow, and in his wickedness, he was not willing to put her mind at rest. The justice of God knows how to vindicate, and his grace discerns how to give life. The iniquity of this wicked judge was contrary to the justice of God, and the wickedness of this rebel was in opposition to the grace of the gentle One. His wickedness therefore was stubbornness, for it dared to go against the fear of God. His boldness was stubborn, for it refused the lowly person."

"These two were stubborn, but persistent prayer was even more stubborn. The persistence of the widow humiliated both the iniquity that was rebelling against God and the boldness that was behaving arrogantly towards human beings. She subjected them to her will, so that they might provide her with a vindication over her adversary. Persistence transformed these two bitter branches, and they bore sweet fruit that was against their nature. The iniquity of the judge brought about a righteous judgment and a just retribution for the falsely accused woman. His wickedness gave peace to the afflicted one, although iniquity does not know how to judge, and wickedness does not know how to give refreshment. Persistence forced these two evil and bitter branches to give good fruit against their nature. If we persist in prayer, we should be even more able to prevail on the grace and justice of God to give us fruit that agrees with their nature. Let justice vindicate us, and let grace refresh us. Accordingly, the fruit of justice is the just reward of the oppressed, while the giving of refreshment to the afflicted is the fruit of grace." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 16.16.6) (Schwager, n.d.)

The Word Among Us Meditation on Luke 18:1-8 asks: What can we do when prayer feels hard?

• Be open to receiving help from your brothers and sisters.

• Rely on God. 

• Whenever we struggle in prayer, we can ask God for his strength. 

Jesus himself intercedes for us, and the Spirit helps us in our weakness (Romans 8:26). Like the widow in today’s Gospel, we can keep bothering the Lord until he comes through. He’s our loving Father. He will always help us. We are never alone!

“Lord, teach me to remain prayerful all day long!” (Meditation on Luke 18:1-8, n.d.)

Friar Jude Winkler comments that the Exodus passage describes a battle between Israelites and Amalekites and when Moses arms are lifted in prayer the Israelites progress and the power of prayer in a community is demonstrated.  The text in 2 Timothy, written in the name of Paul, describes the inspiration of Scripture by God, and the truth of faith is guaranteed even if the literature is confusing. The number of women at Calvary differs among the Gospels. In addition, Mark has poor literature but Luke and John are very strong. Insistence to persist in prayer in the Gospel through this cheeky parable may imply a knack to prayer like Jewish chutzpah. Friar Jude notes we should see God as a parent that wants us to receive the things that we need rather than what we want.

Friar Jude Winkler comments the Exodus passage describes a battle between Israelites and Amalekites and when Moses arms are lifted in prayer the Israelites progress and the power of prayer in a community is demonstrated.  The text in 2 Timothy, written in the name of Paul, describes the inspiration of Scripture by God, and the truth of faith is guaranteed even if the literature is confusing. The number of women at Calvary differs among the Gospels. In addition, Mark has poor literature but Luke and John are very strong. Insistence to persist in prayer in the Gospel through this cheeky parable may imply a knack to prayer like Jewish chutzpah. Friar Jude notes we should see God as a parent that wants us to receive the things that we need rather than what we want.

Fr. Mike Schmitz continues our journey in 1 Maccabees. Fr. Mike explains that this book of the Bible is unlike others because it narrates stories and events without providing any interpretation. In Sirach, Fr. Mike stresses the teaching on the power of our words and the gravity of gossip and slander. Today's readings are 1 Maccabees 11, Sirach 28-29, and Proverbs 23:9-12.

Father Richard Rohr, OFM, believes it’s possible for Christianity to move toward a way of following Jesus that has much more to do with lifestyle than with belief. We don’t want to remain an institution focused on certain words and the writing of official documents. We can’t remain a church obsessed with maintaining power and illusions of innocence. 

I believe the teaching of contemplation is absolutely key to embracing Christianity as a living tradition. If we settle for old patterns of habitual and reactionary thought, any new phenomenon that emerges will be just one more of the many reformations in Christianity that have characterized our entire history. The movement will quickly and predictably subdivide into unhelpful dualisms that pit themselves against one another like Catholic or Protestant, intellectual or emotional, feminist or patriarchal, activist or contemplative—instead of the wonderful holism of Jesus, a fully contemplative way of being active and involved in our suffering world. 

We can be grateful and content to let our historic churches and denominations take care of the substructures and the superstructures of Christianity. Some church communities are gifted and called to that, but most are not. Our churches have trained us, grounded us, and sent us on this radical mission. We will keep one happy foot in our mother churches, but we have something else that we must do and other places that we must also stand. We have no time to walk away from anything. We want to walk toward and alongside. [2] (Exodus, CHAPTER 17|USCCB, n.d.)

We, like Timothy, who benefit from the teaching and Wisdom of Sacred Scripture, implore the Spirit to guide our transformation to accept change in our ministry and persistence in seeking justice for all people.

References

Exodus, CHAPTER 17|USCCB. (n.d.). Daily Bible Readings. Retrieved October 19, 2025, from https://bible.usccb.org/bible/exodus/17?8 

Luke, CHAPTER 18. (n.d.). USCCB. Retrieved October 19, 2025, from https://bible.usccb.org/bible/luke/18?1 

Meditation on Luke 18:1-8. (n.d.). Word Among Us. Retrieved October 19, 2025, from https://wau.org/meditations/2025/10/19/1410011/ 

Meze, G. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved October 19, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-october-19-2025 

Psalms, PSALM 121. (n.d.). USCCB. Retrieved October 19, 2025, from https://bible.usccb.org/bible/psalms/121?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved October 19, 2025, from https://cac.org/daily-meditations/welcoming-change/ 

Schwager, D. (n.d.). Always Pray and Do Not Lose Heart. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 19, 2025, from https://www.dailyscripture.net/daily-meditation/ 

2 Timothy, CHAPTER 3. (n.d.). USCCB. Retrieved October 19, 2025, from https://bible.usccb.org/bible/2timothy/3?14 

2 Timothy, CHAPTER 4. (n.d.). USCCB. Retrieved October 19, 2025, from https://bible.usccb.org/bible/2timothy/4