Fruit of the Spirit

The texts from the Roman Catholic Lectionary today resonate with the Spirit of generosity, gratitude and compassion.

Generous to all

The reading from the Letter to the Romans celebrates Life in the Spirit over the temptations of the flesh.

* [8:1–13] After his warning in Rom 7 against the wrong route to fulfillment of the objective of holiness expressed in Rom 6:22, Paul points his addressees to the correct way. Through the redemptive work of Christ, Christians have been liberated from the terrible forces of sin and death. Holiness was impossible so long as the flesh (or our “old self”), that is, self-interested hostility toward God (Rom 8:7), frustrated the divine objectives expressed in the law. What is worse, sin used the law to break forth into all manner of lawlessness (Rom 8:8). All this is now changed. At the cross God broke the power of sin and pronounced sentence on it (Rom 8:3). Christians still retain the flesh, but it is alien to their new being, which is life in the spirit, namely the new self, governed by the holy Spirit. Under the direction of the holy Spirit Christians are able to fulfill the divine will that formerly found expression in the law (Rom 8:4). The same Spirit who enlivens Christians for holiness will also resurrect their bodies at the last day (Rom 8:11). Christian life is therefore the experience of a constant challenge to put to death the evil deeds of the body through life of the spirit (Rom 8:13).1 

The Spirit of people on entrance into the Temple is proclaimed in Psalm 24.

* [Psalm 24] The Psalm apparently accompanied a ceremony of the entry of God (invisibly enthroned upon the ark), followed by the people, into the Temple. The Temple commemorated the creation of the world (Ps 24:1–2). The people had to affirm their fidelity before being admitted into the sanctuary (Ps 24:3–6; cf. Ps 15). A choir identifies the approaching God and invites the very Temple gates to bow down in obeisance (Ps 24:7–10).2 

The Gospel of Luke presents incidents and a parable on repentance and the patience of God.

* [13:6–9] Following on the call to repentance in Lk 13:1–5, the parable of the barren fig tree presents a story about the continuing patience of God with those who have not yet given evidence of their repentance (see Lk 3:8). The parable may also be alluding to the delay of the end time, when punishment will be meted out, and the importance of preparing for the end of the age because the delay will not be permanent (Lk 13:8–9).3 

Kimberly Grassmeyer asks: How often do we rush to judgement as to the worthiness of others? How quickly do we turn our backs on people (or plants in our garden?) that may need little more than our kindness, our nurturing, our support?

Today’s reading called me to gratitude for the people in my life who have taken the time to help grow me; to help me blossom and bear good fruit for the world.  That gratitude encourages me to return the favor. In small ways, I can give a little more time to one of my students, to treat a stranger with kindness, to wink and smile at a child – even when those individuals may not seem open to the love.4 

Don Schwager quotes “The Lord's three visits through the Patriarchs, Prophets, and the Gospel,” by Augustine of Hippo, 354-430 A.D.

"The Lord also has something very fitting to say about a fruitless tree, 'Look, it is now three years that I have been coming to it. Finding no fruit on it, I will cut it down, to stop it blocking up my field.' The gardener intercedes... This tree is the human race. The Lord visited this tree in the time of the patriarchs, as if for the first year. He visited it in the time of the law and the prophets, as if for the second year. Here we are now; with the gospel the third year has dawned. Now it is as though it should have been cut down, but the merciful one intercedes with the merciful one. He wanted to show how merciful he was, and so he stood up to himself with a plea for mercy. 'Let us leave it,' he says, 'this year too. Let us dig a ditch around it.' Manure is a sign of humility. 'Let us apply a load of manure; perhaps it may bear fruit.' Since it does bear fruit in one part, and in another part does not bear fruit, its Lord will come and divide it. What does that mean, 'divide it'? There are good people and bad people now in one company, as though constituting one body." (excerpt from Sermon 254.3)5 

The Word Among Us Meditation on Luke 13:1-9 poses the question: So which is it? Does sin bring destruction or mercy?

Both. Jesus didn’t mince words when he called people to repentance. They thought that the Galileans who died tragically must have been worse sinners than everyone else; their deaths must have been some sort of extreme punishment for extreme sins. But Jesus said no, they were no worse off than anyone else. Everyone needs to repent.
He didn’t stop there though. Jesus also made it clear that while God is always on the lookout for the fruit of repentance in our lives, he is also like the gardener, patiently caring for us, coaxing us to bear fruit.
Yes, God hates sin. But he loves us and longs for us to turn away from sin and return to him. That’s why he is constantly calling out to us with mercy, constantly giving us another chance to turn back to him.6 

Friar Jude Winkler connects the Spirit and flesh in the Letter to the Romans to the Life of God and concupiscence as understood by Saint Augustine. The Spirit will raise us up! Friar Jude explains Hebrew numerology that really underlines how perfect is the patience of God for our conversion.

Fr. Richard Rohr, OFM, observes that those who pray learn to favor and prefer God’s judgment over that of human beings. God always outdoes us in generosity and in receptivity. God is always more loving than the person who has loved us the most! God does not shame us but loves us even more deeply than we could ever know or love ourselves. Fr Richard offers a reflection on generosity.

I pray that recalling experiences of generosity, both given and received, will allow each of us to carry that spirit to all living things, especially those who challenge our overly-simplistic ideas of what it means to be a human being, made in the image and likeness of God.7 

The truth, beauty, and goodness of the world may become more visible to us through the practice of generosity, gratitude and compassion.

References

1	(n.d.). Romans, chapter 8 - United States Conference of Catholic .... Retrieved October 26, 2019, from http://www.usccb.org/bible/romans/8
2	(n.d.). Psalms, chapter 24 - United States Conference of Catholic .... Retrieved October 26, 2019, from http://www.usccb.org/bible/psalms/24
3	(n.d.). Luke, chapter 13 - United States Conference of Catholic Bishops. Retrieved October 26, 2019, from http://www.usccb.org/bible/luke/13
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved October 26, 2019, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved October 26, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Common of the Blessed Virgin Mary - Mass Readings and .... Retrieved October 26, 2019, from https://wau.org/meditations/2019/10/26/
7	(n.d.). Gender and Sexuality: Weekly Summary — Center for Action .... Retrieved October 26, 2019, from https://cac.org/gender-and-sexuality-weekly-summary-2019-10-26/

Struggle for Wisdom

The texts from the Roman Catholic Lectionary today invite contemplation of the assumptions we make that may be leading us away from Truth, Goodness and Love.

Reflect on our assumptions

In the passage from the Letter to the Romans, Paul wrestles with his personal challenges in choosing between Love and Sin.

* [7:13–25] Far from improving the sinner, law encourages sin to expose itself in transgressions or violations of specific commandments (see Rom 1:24; 5:20). Thus persons who do not experience the justifying grace of God, and Christians who revert to dependence on law as the criterion for their relationship with God, will recognize a rift between their reasoned desire for the goodness of the law and their actual performance that is contrary to the law. Unable to free themselves from the slavery of sin and the power of death, they can only be rescued from defeat in the conflict by the power of God’s grace working through Jesus Christ.1 

In Psalm 119, the author begs for wisdom to understand the precepts of God.

* [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 them2. 

In the Gospel of Luke, Jesus urges us to interpret the signs of the times concerning reconciliation with God and neighbour.

* [12:59] The last penny: Greek, lepton, a very small amount. Mt 5:26 has for “the last penny” the Greek word kodrantēs (Latin quadrans, “farthing”).3 

Cindy Murphy McMahon reflects that sometimes, like Paul says, we really are at war within ourselves. We really know a particular action or thought is sinful. It destroys instead of building up. It contains falsehood instead of truth. It idolizes a false god, such as money or power or ego, instead of submitting to the one true God, Who is love.

But even then, as Paul states many times, especially in this letter to the Romans, Jesus saves. In the end, we cannot save ourselves. Jesus extends his saving hand, but we have to grasp it. We have to take hold of his hand or we lose out on what he is offering – in this life, and the next.4 

Don Schwager quotes “Signs from the Law point to the dawn of the Mystery of Christ,” by Cyril of Alexandria (376-444 AD).

"People focus their attention on things of this kind. From long observation and practice they tell beforehand when rain will fall or violent winds will blow. One especially sees that sailors are very skillful in this matter. He says that it would be suitable for those who can calculate things of this sort and may foretell storms that are about to happen to focus the penetrating eyes of the mind also on important matters. What are these? The law showed beforehand the mystery of Christ, that he would shine out in the last ages of the world on the inhabitants of the earth and submit to be a sacrifice for the salvation of all. It even commanded a lamb to be sacrificed as a type of him who died towards evening and at lighting of lamps (Exodus 12:6).    "We might now understand that when, like the day, this world was declining to its close, the great, precious and truly saving passion would be fulfilled. The door of salvation would be thrown wide open to those who believe in him, and abundant happiness be their share. In the Song of Songs, we also find Christ calling to the bride described there. The bride personally represents the church, in these words, 'Arise, come, my neighbor, my beautiful dove. Look, the winter is past, and the rain is gone. It has passed away. The flowers appear on the ground. The time of the pruning has come' (Song 2:10-12). As I said, a certain springlike calm was about to arise for those who believe in him." (excerpt from COMMENTARY ON LUKE, HOMILY 95)5 

The Word Among Us Meditation on Romans 7:18-25 comments that Paul seems to be repeating what he has said all along, only now he is saying it personally, joyfully, and filled with gratitude for the gift of salvation. Of course, Paul is still teaching. He is using his own experience to bring his teaching to life.

Brothers and sisters, Jesus matters! It may sound obvious, but that doesn’t make it any less true. His gospel is your salvation from the very real sins you commit. His mercy is your hope for peace and comfort in the battle against sin. His love—a real love that you can sense in your heart and in the people around you—is the foundation for your life.
So when temptation comes fast and furious or when frustration or guilt or anxiety feels like a millstone around your neck, remember Paul. Remember his teaching, but remember also his struggles and his faith. Then cry out with him,
“Thanks be to God through Jesus Christ our Lord!”6

Friar Jude Winkler connects the part of us that drags us down to the concept of concupiscence as described by Saint Augustine. But for the Grace of God, we are not going to make it. Friar Jude notes that grey hair is the best sign that we should get our act together.

Fr. Richard Rohr, OFM, cites openly queer Episcopal priest Elizabeth Edman who shares about the first time she preached on the Gospel passage about the wedding in Cana (John 2:1-11). To reject easy binaries is to enter into uncertain terrain. The discomfort of such liminal space is often at the heart of the fear that erupts in violence against queer people—violence that may be physical, or legal, or ecclesial, or economic. You really can get fired for it, even in denominations that pride themselves on being gay friendly. [1] Lots of priests and pastors have.

And that’s just so many shades of wrong, because in fact, busting those false dichotomies is part and parcel of [our] tradition. It is one of the bedrock reasons I am a Christian and love my tradition so much. Christianity pushes me right off that cliff of comfortable binaries all the time, and I need that. . . . “Love my enemy? Do good to those who persecute us? How could love and persecution possibly coexist?” [2]
Richard again: She’s right, you know. The Gospel often puts us on the horns of a dilemma so we can wrestle with it. Jesus transgresses one boundary after another and we accept, celebrate, and even try to emulate him in many ways. Are we Christians today open to the possibility that God has called others (by the design of their very bodies) to wrestle with other questions and share their divinely-inspired insights and experiences without shame?7 

Our tendency to be comforted by confirmation bias is a component of our tendency to be dragged down in our struggle to Love as Jesus.

References

1	(n.d.). Romans, chapter 7 - United States Conference of Catholic .... Retrieved October 25, 2019, from http://www.usccb.org/bible/romans/7
2	(n.d.). Psalms, chapter 119 - United States Conference of Catholic .... Retrieved October 25, 2019, from http://www.usccb.org/bible/psalms/119
3	(n.d.). Luke, chapter 12 - United States Conference of Catholic Bishops. Retrieved October 25, 2019, from http://www.usccb.org/bible/luke/12
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved October 25, 2019, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved October 25, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 29th Week in Ordinary Time - Mass Readings and Catholic .... Retrieved October 25, 2019, from https://wau.org/meditations/2019/10/25/
7	(2019, October 25). The Wedding at Cana — Center for Action and Contemplation. Retrieved October 25, 2019, from https://cac.org/the-wedding-at-cana-2019-10-25/

Choosing Division

The texts from the Roman Catholic Lectionary today underline our need to make a choice in the direction we choose for life in relationship with the Divine or for death in failure to seek our True Self as a child of the Creator.

Choices for our True Self

The reading from the Letter to the Romans presents freedom from sin and Life in God as our choice of good over evil.

* [6:20] You were free from righteousness: expressed ironically, for such freedom is really tyranny. The commercial metaphors in Rom 6:21–23 add up only one way: sin is a bad bargain.1

The Two Ways described in Psalm 1 contrast the life of the good with that of scoffers.

* [Psalm 1] A preface to the whole Book of Psalms, contrasting with striking similes the destiny of the good and the wicked. The Psalm views life as activity, as choosing either the good or the bad. Each “way” brings its inevitable consequences. The wise through their good actions will experience rootedness and life, and the wicked, rootlessness and death.2 

In the Gospel of Luke Jesus outlines that following Him may be the cause of division from those who choose self satisfaction.

* [12:49–53] Jesus’ proclamation of the kingdom is a refining and purifying fire. His message that meets with acceptance or rejection will be a source of conflict and dissension even within families.3

Tom Purcell asks Why is Jesus eager to build a fire? What is the fuel that His fire needs? What are the intended results He hopes to accomplish?

The fire He wants to build is one in the heart, one that is fueled by the love and care and respect that He has felt and about which He teaches, and the faith and love of those who believe in and follow His message.  His fire is an animating force for good, not for destruction. It is an extension of God’s presence in us...Ignatius closed many of his letters to his companions with the words “Ite, inflammate omina” – go, set the world on fire...Ignatius recognized the fuel Jesus wanted us to burn and the need for the fire needs constant encouragement and replenishment.  While the love we receive from God never fades or diminishes, our human frailty means our love is not boundless. But we know that by loving, we can love more. We build and grow our fire with the kindling of small bits of love and turn it into a roaring conflagration with the logs of deep and committed love.4 

Don Schwager quotes “The fire of the Gospel and being baptized in the Holy Spirit,” by Cyril of Alexandria (376-444 AD).

"We affirm that the fire that Christ sent out is for humanity's salvation and profit. May God grant that all our hearts be full of this. The fire is the saving message of the Gospel and the power of its commandments. We were cold and dead because of sin and in ignorance of him who by nature is truly God. The gospel ignites all of us on earth to a life of piety and makes us fervent in spirit, according to the expression of blessed Paul (Romans 12:11). Besides this, we are also made partakers of the Holy Spirit, who is like fire within us. We have been baptized with fire and the Holy Spirit. We have learned the way from what Christ says to us. Listen to his words: 'Truly I say to you, that except a man be born of water and spirit, he cannot see the kingdom of God' (John 3:5). It is the divinely inspired Scripture's custom to give the name of fire sometimes to the divine and sacred words and to the efficacy and power which is by the Holy Spirit by which we are made fervent in spirit." (excerpt from COMMENTARY ON LUKE, HOMILY 94)5

The Word Among Us Meditation on Romans 6:19-23 asks why in the world would Paul call himself and other Christians “slaves of God” (Romans 6:22)? The first thing to remember is that Jesus came into the world to free us from sin, the slavery that every human being experiences. And second, God gave us the gift of free will, so the last thing he wants is to take it away. Instead, he lets us choose whether or not to follow him and how we will serve him—if we serve him at all.

This is exactly why Paul tells us to present ourselves by our own choice as “slaves to righteousness” (Romans 6:19). He urges us to freely choose to follow God’s commands and seek his will.
Still, why would anyone who has been freed from one kind of slavery—slavery to sin—want to enter into another oppressive, life-threatening form of slavery? They wouldn’t! The slavery that Paul has in mind is completely different. It’s a slavery of love. It’s service born out of gratitude and humility, not out of coercion and abuse. It’s a voluntary gift of our lives to God, who has given us everything.6 

Friar Jude Winkler reviews the assertion of Paul that we need to choose to be slaves of sin or slaves of righteousness. Choosing to live Jesus Way of peace will bring rejection as a consequence. Friar Jude supposes that “no good deed goes unpunished” yet we demonstrate our motives through living with integrity.

Fr. Richard Rohr, OFM, asks if we recognize that any God worthy of the name must transcend creeds and denominations, time and place, nations and ethnicities, and all the vagaries of gender and sexual orientation, extending to the limits of all we can see, suffer, and enjoy?

You are not your gender, your nationality, your ethnicity, your skin color, or your social class. These are not the qualities of your True Self in God!  Why, oh why, do Christians allow temporary costumes, or what Thomas Merton called the “false self,” to pass for the substantial self, which is always “hidden with Christ in God” (Colossians 3:3)? It seems that we really do not know our own Gospel. Rainer Maria Rilke (1875–1926), put it this way:
God speaks to each of us as he makes us,then walks with us silently out of the night.These are the words we dimly hear:You, sent out beyond your recall,go to the limits of your longing.Embody me.Flare up like flameand make big shadows I can move in.Let everything happen to you: beauty and terror.Just keep going. No feeling is final.Don’t let yourself lose me.Nearby is the country they call life.You will know it by its seriousness.Give me your hand. [1]
I think this poem beautifully expresses God’s desire for us to live into the fullness of our humanity and our identity7 

The Sacred Scripture today reveals that to become all that God intends for children of the Creator, we freely choose Jesus Way.

References

1	(n.d.). Romans, chap ter 6 - United States Conference of Catholic .... Retrieved October 24, 2019, from http://www.usccb.org/bible/romans/6
2	(n.d.). Psalms, chapter 1 - United States Conference of Catholic .... Retrieved October 24, 2019, from http://www.usccb.org/bible/psalms/1
3	(n.d.). Luke, chapter 12 - United States Conference of Catholic Bishops. Retrieved October 24, 2019, from http://www.usccb.org/bible/luke/12
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved October 24, 2019, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved October 24, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved October 24, 2019, from https://wau.org/meditations/2019/10/24/
7	(2019, October 24). True Self and False Self — Center for Action and Contemplation. Retrieved October 24, 2019, from https://cac.org/true-self-and-false-self-2019-10-24/

Aware of the decision

The texts from the Roman Catholic Lectionary today alert us to the decision we need to make to be active participants as witnesses to the Grace we receive in our relationship with Jesus.

Decisions within our authority

The reading from the Letter to the Romans is a dualistic presentation of our choice to be slaves of righteousness or of sin.

* [6:12–19] Christians have been released from the grip of sin, but sin endeavors to reclaim its victims. The antidote is constant remembrance that divine grace has claimed them and identifies them as people who are alive only for God’s interests.1 

Thanksgiving for Israel’s deliverance is the theme of Psalm 124.

* [Psalm 124] A thanksgiving which teaches that Israel’s very existence is owed to God who rescues them. In the first part Israel’s enemies are compared to the mythic sea dragon (Ps 124:2b–3a; cf. Jer 51:34) and Flood (Ps 124:3b–5; cf. Is 51:9–10). The Psalm heightens the malice of human enemies by linking them to the primordial enemies of God’s creation. Israel is a bird freed from the trapper’s snare (Ps 124:6–8)—freed originally from Pharaoh and now from the current danger.2 

In the Gospel of Luke, Jesus tells the parable of the faithful and the unfaithful slaves to urge us to be vigilant.

* [12:45] My master is delayed in coming: this statement indicates that early Christian expectations for the imminent return of Jesus had undergone some modification. Luke cautions his readers against counting on such a delay and acting irresponsibly. Cf. the similar warning in Mt 24:48.3

Ann Mausbach considers the message Jesus is teaching his disciples in today’s gospel. Jesus wants us to be attentive and alert so we will take responsibility for putting good out in the world.

Being ready and alert isn’t about being hyper vigilant and defensive, ready to pounce at a moment’s notice. Rather being alert means opening our minds and hearts to God’s grace and mercy. It means noticing the gifts that are inherent in our daily lives so we can be fully present. With this open arms stance we can fully appreciate God’s presence. And once we live in this state of awareness we can’t help but act.4

Don Schwager quotes “God's great promise for faithful and wise servants,” by Origen of Alexandria (185-254 AD).

"'Blessed is the servant whom the Lord will find so doing when he comes. A great promise is extended to the Lord's faithful and wise stewards. It is like the promise he made to those to whom he said, 'Take authority over five cities' or 'take authority over ten cities' (Luke 19:17-19). For to be made the head 'over all his possessions' is nothing other than to be made an 'heir of God and coheir with Christ' (Romans 8:17) and to reign with Christ. The Father has given him everything he himself possesses, as Christ said, 'All authority in heaven and on earth has been given to me' (Matthew 28:18). The Son of the good Father who is given authority over all his Father's possessions also shares this honor and glory with his faithful and wise stewards, so they also might be with Christ above every creature and authority. This is what he meant when he said, 'Truly I say to you, he will set him over all his possessions.'"  (excerpt from the COMMENTARY ON MATTHEW 62)5 

The Word Among Us Meditation on Luke 12:39-48 comments that since Jesus’ return will astonish everyone, we might suppose there’s no way to prepare for it. But Jesus tells us that our entire Christian life hinges on being ready.

That kind of readiness involves being attentive and flexible, holding our own agendas loosely, and trusting that God has a perfect—if sometimes mysterious—plan for our lives.
So try to be open to the surprising ways Jesus may want to speak to you, not just through his word, but through the gentle voice of the Spirit or through the actions and words of the people around you. As you go through your day, be open to the interruptions that come. Those unexpected requests from relatives, friends, or coworkers may be Jesus giving you an opportunity to serve him. You don’t have to wait for the end of the world to see him; he’s knocking at your door right now!6 

Friar Jude Winkler clarifies that sin is not an act of independence, but of submission to slavery. We exercise authority in domains where we are called to be witnesses to Christ. Friar Jude reminds us to respond to the Spirit directing us to what the Master wants.

Fr. Richard Rohr, OFM, quotes from his deceased friend Walter Wink (1935–2012), a Methodist minister, biblical scholar, theologian, and nonviolent activist, who puts religion’s struggles with gender and sexuality into historical perspective as another opportunity for learning Jesus’ way of liberation—of both oppressed and oppressors.

In the same way, women are pressing us to acknowledge the sexism and patriarchalism that pervades Scripture and has alienated so many women from the church. The way out, however, is not to deny the sexism in Scripture, but to develop an interpretive theory that judges even Scripture in the light of the revelation in Jesus. What Jesus gives us is a critique of domination in all its forms, a critique that can be turned on the Bible itself. The Bible thus contains the principles of its own correction. We are freed from bibliolatry, the worship of the Bible. It is restored to its proper place as witness to the Word of God. And that Word is a Person, not a book. [1]
Richard again: We have moved in the direction of justice and equity on many issues that were seemingly acceptable when the Scriptures were compiled: slavery, of course, but also capital and corporal punishment, bigamy, child-rearing practices, inheritance, taking interest on loans, and commerce in general. It seems to me that we as Christians should be at the forefront of ending and healing the suffering that has been caused by rejecting LGBTQIA individuals, refusing them full inclusion in our churches, and denying them equal protection under the law.7 

Our decision to be about Jesus work also involves attending to the Spirit as a guide to applying Love to the cultural conflicts in our society.

References

1	(n.d.). Romans, chapter 6 - United States Conference of Catholic .... Retrieved October 23, 2019, from http://www.usccb.org/bible/romans/6
2	(n.d.). Psalms, chapter 124 - United States Conference of Catholic .... Retrieved October 23, 2019, from http://www.usccb.org/bible/psalms/124
3	(n.d.). Luke, chapter 12 - United States Conference of Catholic Bishops. Retrieved October 23, 2019, from http://www.usccb.org/bible/luke/12
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved October 23, 2019, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved October 23, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved October 23, 2019, from https://wau.org/meditations/2019/10/23/
7	(2019, October 23). A Deeper Tenor — Center for Action and Contemplation. Retrieved October 23, 2019, from https://cac.org/a-deeper-tenor-2019-10-23/