Lay Cistercians of Gethsemani Abbey

Vigils Reading
2026-01-22
THE INCOMPARABLE VALUE
OF EVERY HUMAN PERSON
From the encyclical “The Gospel of Life” by Pope St John Paul II
◊◊◊
The human person is called to a fullness of life which far exceeds the
dimensions of earthly existence, because it consists in sharing the very life of
God. The loftiness of this supernatural vocation reveals the greatness and the
inestimable value of human life even in its temporal phase. In a special way
believers in Christ must defend and promote this right, aware as they are of the
wonderful truth recalled by the Second Vatican Council: “By his incarnation the
Son of God has united himself in some fashion with every human being”. This
saving event reveals to humanity not only the boundless love of God who “so
loved the world that he gave his only Son”, but also the incomparable value of
every human person.
The Church acknowledges this value with ever new wonder. She feels
called to proclaim to the people of all times this Gospel, the source of invincible
hope and true joy for every period of history. The Gospel of God’s love for
humans, the Gospel of the dignity of the person and the Gospel of life are a
single and indivisible Gospel.
Today this proclamation is especially pressing because of the
extraordinary gravity of threats to the life of individuals and peoples, especially
where life is weak and defenseless. In addition to the ancient scourges of
poverty, hunger and disease, violence and war, new threats are emerging on an
alarmingly vast scale…
The end result of this is tragic; not only is the fact of the destruction of so
many human lives still to be born or in their final stage extremely grave and
disturbing, but no less grave and disturbing is the fact that conscience itself,
darkened as it were by such widespread conditioning, is finding it increasingly
difficult to distinguish between good and evil in what concerns the basic value of
human life.
The present encyclical…is therefore meant to be a precise and vigorous
reaffirmation of the value of human life and its inviolability, and at the same
time a pressing appeal to each and every person, in the name of God, respect,
protect, love and serve life, every human life! Only in this direction will you
find justice, development, true freedom, peace and happiness.

Vigils Reading
2026-01-23
TO CALL ONESELF A CHRISTIAN
by St Gregory of Nyssa
◊◊◊
They say that a certain showman in the city of Alexandria, having trained
a monkey to dance with some grace, and having dressed him in a dancer’s mask
and a costume suitable for the occasion, and having surrounded him with a
chorus, gained fame by the monkey’s twisting himself in time with the music
and concealing his nature in every way by what he was doing and appeared to
be. While the audience was enthralled by the novelty of the spectacle, one of the
clever persons present, by means of a trick, showed those watching the
performance that the dancer was a monkey.
When everyone was crying out and applauding the gesticulations of the
monkey, who was moving rhythmically with the music, they say that he threw
onto the dancing place some of the sweetmeats which arouse the greediness of
such animals; whereupon the monkey, without a moment’s delay, when he saw
the almonds scattered in front of the chorus, forgetting the dancing and
applause and the elaborate costume, ran after them and grabbed what he found
in the palms of his hands.
And in order that the mask would not get in the way of his mouth, he
energetically thrust aside the disguise with his nails and immediately evoked a
laugh from the spectators in place of the praise and admiration, as he emerged
ugly and ridiculous from the shreds of the mask. Thereupon, just as the
assumed form was not sufficient for that creature to be considered a man, once
his nature was disclosed, in the incident of the almonds, so those individuals not
truly shaping their own natures by faith will easily be disclosed in the toils of the
devil as being something other than what they are called. For, instead of a fig or
an almond or some such thing, vanity and love of honor and love of gain and
love of pleasure, and whatever else the evil assembly of the devil places before
greedy men instead of sweetmeats, easily bring to light the ape-like souls who,
through pretense and imitation, play the role of the Christian and then remove
the mask of moderation or meekness or some other virtue in a moment of
personal crisis.
It is necessary, therefore, for us to understand what the name “Christian”
means, for then, perhaps we will become what the term implies and not be
shown up by the one who perceives what is hidden, namely, that we have
disguised ourselves by mere assent, and by the pretense of the name alone when
we are actually something contrary to what we appear to be.

Vigils Reading - St Francis de Sales
2026-01-24
A DELICATE SENSE
OF GOD’S PRESENCE
By St Francis de Sales
◊◊◊
The soul thus inwardly recollected in God or in God’s presence is at times
rendered so sweetly attentive to the goodness of its beloved as to think that its
attention is not actually attention, so simply and so delicately is it exercised. It
is like certain rivers which flow so calmly and smoothly that those who look at
them or sail on them seem neither to see nor to feel any motion, since they see
no waves or currents whatever. This loving repose of the soul is called the
“prayer of quiet” by the holy virgin Teresa of Jesus, and is scarcely different
from that which she calls “the sleep of the powers,” at least if I understand her
properly.
Indeed, even men in love are at times content with being near or within
sight of the one they love without actually speaking to her and without thinking
especially either of her or of her perfections. They seem to be pleased and
satisfied with enjoying this dear presence, not by any consideration they give it
but by a certain calm and repose their spirit finds in it…
Sometimes this repose goes so deep in its tranquility that the whole soul
and all its powers remain as if sunk in sleep. They make no movement or action
whatsoever, except the will alone and even it does no more than receive the joy
and contentment that it receives but enjoys it insensibly. It does not think of
itself but of him whose presence gives it such pleasure. It is like what often
happens when we drop off unaware into a light sleep. We only half hear what
our friends are saying around us, or feel their caresses almost imperceptibly
without feeling that we feel.
Nevertheless, the soul enjoying in this sweet repose such a delicate sense
of God’s presence, even though it does not have perception of such enjoyment,
still shows clearly how precious to it and how worthy of love is this happiness.
For when anyone tries to deprive the soul of it or something turns it from it, then
that poor soul complains, cries out, even weeps at times. It is like a little child
awakened before it has slept enough; by the pain it feels on being awakened
clearly shows the pleasure it had in sleep. For this reason the heavenly shepherd
adjures the daughters of Sion, “by the roes and harts of the fields,” not to cause
the beloved to awaken up until she pleases, that is, to let her awaken by herself.
A soul thus at peace in its God would not change that repose for all the world’s
greatest goods.

Skema
2026-01-25
Biblical Readings for Office and Mass
3rd Week in Ordinary Time

Mass Readings: Sunday (A), Weekdays (II)
January 25 – 31, 2026

Sun
25
Mon
26
Tue
27
Wed
28
Thu
29
Fri
30
Sat
31

Office
3rd Sunday
SS Robert, Alberic, & Stephen
Ss Timothy & Titus
St Thomas Aquinas
Weekday
Office for Vocations
St John Bosco

Vigils
Judg 9:42-57
Lev 26:3-13
Judg 10:6-18
Judg 11:1-11
Judg 11:12-28
Judg 11:29-40
Judg 13:1-25

Lauds
Amos 5:16-20
Ezek 34:23-31
Amos 5:21-27
Amos 6:1-7
Amos 6:8-14
Amos 7:1-6
Amos 7:7-9

Mass
67
606, 322, 815.8
520, 318
319
320
321
322

1st
Isa 8:23b-9:3
Sir 44:1,10-15
2 Tim 1:1-8
2 Sam 7:4-17
2 Sam 7:18-19, 24-29
2 Sam 11:1-4a, 5-10a, 13-17
2 Sam 12:1-7a, 10-17

2nd
1 Cor 1:10-13, 17
Heb 11:1-2, 8-16

Gospel
Matt 4:12-23
Mark 10:24b-30
Mark 3:31-35
Mark 4:1-20
Mark 4:21-25
Mark 4:26-34
Mark 4:35-41

Vespers
1 Jn 4:13-21
2 Cor 4:7-18
Col 1:9-14
Col 1:15-23
Col 1:24-29
Col 2:1-8
Col 2:9-15

Vigils Reading - 3r Sunday
2026-01-25
THE LIGHT OF CHRIST
From a commentary by John Justus of Landsberg
◊◊◊
The people who walked in darkness have seen a great light. Everyone
knows that we were all born in darkness, and once lived in darkness. But now
that the Sun of Righteousness has risen for us, let us see that we no longer
remain in darkness.
Christ came to enlighten those who lived in darkness, overshadowed by
death, and to guide their feet into the way of peace. Do you ask what darkness?
Whatever is present in our intellect, in our will, or in our memory that is not
God, or which has not its source in God; that is to say, whatever in us is not for
God’s sake, is a barrier between God and the soul – it is darkness.
In himself Christ brought us light which would enable us to see our sins,
and hate our darkness. His freely chosen poverty, when there was no place for
him in the inn, is for us a light by which we can now learn that the poor in spirit,
to whom the kingdom of heaven belongs, are blessed.
The love with which Christ offered himself to instruct us, and to endure
for us injuries, ostracism, persecution, lashes, and death upon a cross; the love
finally which made him pray for those who crucified him – that love is for us a
light by which we may learn to love our enemies.
The humility with which he emptied himself, taking the nature of a slave
, and with which he scorned the glory of the world, and willed to be born, not in a
palace but in a stable, and to die ignominiously on a gibbet – that humility is for
us a light showing us what a detestable crime it is for clay, that is to say, for poor
weak creatures, to be proud, to exalt themselves, or to refuse submission, when
the infinite God was humbled, despised, and subject to human beings.
The meekness with which Christ endured hunger, thirst, cold, harsh
words, lashes, and wounds, when he was led like a sheep to the slaughter, and
like a lamb before his shearer opened not his mouth – that meekness is for us a
light. By it we see how useless it is to be angry, how useless to threaten. By it we
accept our own suffering, and do not serve Christ merely from routine. By it we
learn how much is required of us, and that when suffering comes our way we
should bewail our sins in silent submission, since he endured affliction with
such patience and long-suffering, not for his own sins, but for ours.
Reflect then, beloved, on all the virtues which Christ taught us by his
example, which he recommends by his counsel, and which he enables us to
imitate by the assistance of his grace.

Vigils Reading - SS Robert, Alberic & Stephen
2026-01-26
THE BEGINNINGS OF THE
CISTERCIAN ORDER
A reading from the “Exordium Parvum”
◊◊◊
We Cistercians, the first founders of this Church, in this document hereby
relate to our successors how this Monastery and its way of life took its beginning
according to the Laws of Holy Mother the Church; by what authority it began,
and also by what persons and at what times; so that by the telling of the plain
and unadulterated truth, they may be moved to a deep love for this Monastery
and for the observance of the Holy Rule of St Benedict which was begun in it by
us through the Grace of God; and that they might pray for us who have borne the
heat and the burden of the day without losing courage; that they might labor
with great fervor in the straight and narrow way which the Rule describes, even
unto complete union with God, when, having shed the garments of this flesh,
they might happily rest in eternal peace.
In the year 1098, Robert of blessed memory, the first Abbot of the Church
of Molesme founded in the Diocese of Langre, together with some of the
brethren from the same Monastery, came to the venerable Hugh, who was at
that time the Legate of the Holy See and the Archbishop of the Church of Lyons,
stating that they desired to live their life under the guidance of the Holy Rule of
Father Benedict, and that in order that they might follow out these designs with
greater freedom and security, they earnestly entreated him that he would bless
and endorse their project with his Apostolic Authority. The Legate was happily
pleased with their desire, and he laid the foundation of their beginnings by his
Letter.
After these affairs, Robert and those who sided with him returned to
Molesme and chose from that community of brethren those who wished to
associate with themselves, brothers who had made their vows according to the
Rule; so that between those who had spoken to the Legate at Lyons and those
who had been chosen from the Monastery, there were twenty-one monks.
Accompanied by such a troop, they made their way in all haste to the desert
which was called Citeaux… Because of the thickness of the woods and
undergrowth, it was very rarely visited by people and it was inhabited by
nothing but wild animals.
When they arrived there, the men of God immediately conceived a great
and holy reverence for the place, for the more contemptible and inaccessible it
was to the people of the world, the more they considered it fit for their life. This
was the very reason for which they had come there. Far away and hidden by the
density of trees and undergrowth, they began to construct a monastery there
with the help of the Bishop of Chalons-sur-Saone and the consent of the one
who owned the property.
For these men, while they were still at Molesme, inspired by the grace of
God, had frequently spoken among themselves about the transgressions of the
Rule of Blessed Benedict, Father of Monks. They had lamented and grown sad
in spirit, seeing that both they and the rest of the monks who had promised by
their Solemn Profession that they would observe this Rule, kept that promise to
a very small degree. On account of this, by the authority of the Holy See, they
came to this solitude in order that they might fulfill their profession by the
observance of the Holy Rule.

Vigils Reading - SS Timothy & Titus
2026-01-27
THE VIRTUE OF ST TIMOTHY
From a sermon by St John Henry Newman
◊◊◊
“Drink no longer water, but use a little wine for your stomach’s sake and
for your other infirmities”. This is a remarkable verse, because it accidentally tells
us so much. It is addressed to Timothy, St Paul’s companion, the first Bishop of
Ephesus. Of Timothy we know very little, except that he did minister to St Paul,
and hence we might have inferred that he was a man of very saintly character; but
we know little or nothing of him, except that he had been from a child a careful
reader of Scripture…
Timothy…had so read the Old Testament, and had so heard from St Paul the
New, that he was a true follower of the Apostle, as the Apostle was of Christ. St Paul
accordingly calls him “my own son”, or “my true son in the faith”. And elsewhere
he says to the Philippians that he has “no man like-minded to Timothy, who would
naturally” or truly “care for their state”… St Paul does not expressly tell us that he
was a man of mortified habits; but he reveals the fact indirectly by cautioning him
against an excess of mortification. “Drink no longer water,” he says, “but use a little
wine.” It should be observed that wine, in the southern countries, is the ordinary
beverage; it is nothing strong or costly. Yet even from such as this, Timothy was in
the habit of abstaining, and restricting himself to water; and, as the Apostle
thought, imprudently, to the increase of his “frequent infirmities.”
There is something very striking in this accidental mention of the private
ways of this Apostolic Bishop. We know indeed from history the doctrine and the
life of the great saints, who lived some time after the Apostles’ age; but we are
naturally anxious to know something more of the Apostles themselves and their
associates. We say, “Oh that we could speak to St Paul – that we could see him in his
daily walk, and hear his…teaching! – that we could ask him what he meant by this
expression in his Epistles, or what he thought of this or the other doctrine.” This is
not given to us. God might give us greater light than He does; but it is His gracious
will to give us the less.
Yet perhaps much more has been given us in Scripture, as it has come to us,
than we think, if our eyes were enlightened to discern it there. Such, for instance, is
this text; it is a sudden revelation, a glimpse of the personal character of Apostolic
Christians; it is a hint which we may follow out. For no one will deny that a very
great deal of doctrine, and a very great deal of precept, goes with such a fact as this:
namely, that this holy man, without impiously disparaging God’s creation, and
thanklessly rejecting God’s gifts, yet, on the whole, lived a life of abstinence…
Such were the holy men of old. How far are we below them! Alas for our easy
sensual life, our cowardice, our sloth! Is this the way by which the kingdom of God
is won?

Vigils Reading - St Thomas Aquinas
2026-01-28
GATHER YOURSELF IN WISDOM
From a commentary by St Thomas Aquinas
◊◊◊
[In the book of Ecclesiasticus it says] “Run ahead into your house and
gather yourself there and play there and pursue your thoughts.”
The advantage which the study of wisdom has is that it is to a greater
degree self-sufficient in pursuing its business. When we are engaged in outward
activities we need many things to help us, but in the contemplation of wisdom
we work all the more effectively, the more we dwell alone with ourselves.
So…the wise Man calls us back to ourselves: “Run ahead into your own
house,
” that is, be anxious to return from external things to your own mind,
before anything else gets hold of it and any other anxiety distracts it. That is why
it says in Wisdom, “I will enter my house and rest with her”…
The first requirement, then for the contemplation of wisdom is that we
should take complete possession of our minds before anything else does, so that
we can fill the whole house with the contemplation of wisdom. But it is also
necessary that we ourselves should be fully present there, concentrating in such
a way that our aim is not diverted to other matters. Accordingly the text goes on,
“And gather yourself there,
” that is, draw together your whole intention. And
when our interior house is entirely emptied like this and we are fully present
there in our intention, the text tells us what we should do; “And play there.
”
There are two features of play which make it appropriate to compare the
contemplation of wisdom to playing. First, we enjoy playing, and there is the
greatest enjoyment of all to be had in the contemplation of wisdom. As Wisdom
says in Ecclesiasticus, “My spirit is sweeter than honey.”
Secondly, playing has no purpose beyond itself; what we do in play is done
for its own sake. And the same applies to the pleasure of wisdom. If we are
enjoying thinking about the things we long for or the things we are proposing to
do, this kind of enjoyment looks beyond itself to something else which we are
eager to attain.
If we fail to attain it or if there is a delay in attaining it, our pleasure is
mingled with a proportionate distress… But the contemplation of wisdom
contains within itself the cause of its own enjoyment, and so it is not exposed to
the kind of anxiety that goes with waiting for something which we lack… “Her
company is without bitterness” (the company of wisdom)… “and there is no
boredom in living with her.”
It is for this reason that divine Wisdom compares her enjoyment to
playing… “I enjoyed myself every single day, playing before him,” each “single
day” meaning the consideration of some different truth. So… “Pursue your
thoughts,” the thoughts… by means of which we obtain knowledge of the truth.

Vigils Reading
2026-01-29
THE CHURCH OF THE CRUCIFIED
By Fr Hugo Rahner
◊◊◊
Precisely in weakness the Church of the crucified is the very essence of
God’s force of grace, the sacramentally humble symbol of the irresistibly
victorious love of the Father of Our Lord Jesus Christ. The weak Church is the
joy of our faith. Not only despite her weakness, but rather because she is weak.
This is no theological dialectic that would release us from the responsibility of
constantly attempting anew to perfect the power of the Church’s witness, her
holiness, even her glory that can be dramatized here on earth.
However, our faith in the Church remains pure, resilient, filled with
unshatterable joy in the victory of Our Lord, only if we perceive that the power
and dominion of God, which is totally different in nature from anything else in
our experience, chooses to show itself most often in earthly impotence and
despicability – as long as we in the midst of the Church celebrate the death of
Our Lord, until Christ returns as the Messiah of glory. Christ, once and for all,
died beyond the barricades of human comprehensibility, and therefore the
Church must bear his disgrace.
Alas, this is so difficult for us here below to comprehend. Our eyes are
veiled, and our hearts are still as dull as those of the journeying disciples of
Emmaus. They recognized the Lord only after the breaking of bread. Then,
however, their hearts burned. It is the same with us. May faith assist the failure
of the senses. This also holds true for the mystery of the Church. It is the same
for her as it was for Our Lord: In sacrifice has he conquered, in the breaking of
bread he inflamed joy, in the fact that he was killed has he driven out the prince
of this world. Therefore we recognize him and his Church only in the breaking of
bread, in the breaking of our believing hearts.
And from his broken Church we discover with the quiet delight of tested,
suffered, disappointed and wise faith: Here is the Lord. Here is his Church, the
holy, the catholic. Then our hearts also burn. Then we know: She is still on the
desert path, but this leads into the promised land. She is still on the way of the
cross to death’s place of skulls, but only so will the Pasch come, and this means
the transition to the eternal…
Look about in this world – everywhere there is desert, aimless wandering,
thirst that cannot be quenched, strangers who no longer know home. But in this
desert you see a thornbush burst into flames, and you hear the divine words: “The
place where you stand is holy ground”. This is a type, a model of the holy Church.
She is a wretched, prickly shrub in the desert, but even now she bursts into flames
with heavenly fire. Here we stand: we believe in this Church of weak brambles and
tremendous fire. She is our trial of faith and our love’s joy.

Vigils Reading - Office for Vocations
2026-01-30
THE WORK OF TWO WILLS
From “No Man is an Island” by Thomas Merton
◊◊◊
Each of us has some kind of vocation. We are all called by God to share in
His life and His Kingdom. Each one of us is called to a special place in the
Kingdom. If we find that place, we will be happy. If we do not find it, we can
never be completely happy. For each one of us, there is only one thing necessary:
to fulfill our own destiny, according to God’s will, to be what God wants us to be.
In any case, our destiny is the work of two wills, not one. It is hopeless to
try to settle the problem of vocation outside the context of friendship and love.
God loves us more than we love ourselves, as if we were Himself. He loves us
moreover with our own wills, with our own decisions.
In planning the course of our lives, we must remember the importance
and the dignity of our own freedom. For our freedom is a gift God has given us in
order that He may be able to love us more perfectly, and be loved by us more
perfectly in return. Perfectly confident of being loved by God, the soul that loves
Him dares to make a choice of its own, knowing that its own choice will be
acceptable to love.
Every person has a vocation to be someone: but he must understand
clearly that in order to fulfill this vocation he can only be one person: himself.
We must be ourselves by being Christ. A person only lives fully when he knows
truth and loves what he knows and acts according to what he loves. In this way
he becomes the truth that he loves. So we “become” Christ by knowledge and by
love.
In order to be what we are meant to be, we must know Christ, and love
Him, and do what He did. Our destiny is in our own hands since God has placed
it there, and given us the grace to do the impossible. It remains for us to take up
courageously and without hesitation the work He has given us, which is the task
of living our own life as Christ would live it in us.
Our vocation is precisely this: to bear witness to the truth of Christ by
laying down our lives at His bidding. Our Father in heaven has called us each to
the place in which He can best satisfy His infinite desire to do us good. His
inscrutable choice of the office or state of life or particular function to which we
are called is not to be judged by the intrinsic merit of those offices and states but
only by the hidden love of God. My vocation is the one I love, not because I think
it is the best vocation in the Church, but because it is the one God has willed for
me. My vocation is at once my will and His. He chose it for me when His
inscrutable knowledge of my choice moved me to choose it for myself.

6 No Man is An Island – Thomas Merton – Harcourt Brace Publishers – New York – 1955 – pg 131f.13

Vigils Reading - St John Bosco
2026-01-31
GENTLE AND HUMBLE OF HEART
From a letter by St John Bosco
◊◊◊
My sons, in my long experience very often I had to be convinced of this
great truth. It is easier to become angry than to restrain oneself, and to threaten
a boy than to persuade him. Yes, indeed, it is more fitting to be persistent in
punishing our own impatience and pride than to correct the boys. We must be
firm but kind, and be patient with them.
See that no one finds you motivated by impetuosity or willfulness. It is
difficult to keep calm when administering punishment, but this must be done if
we are to keep ourselves from showing off our authority or spilling out our
anger.
Let us regard those boys over whom we have some authority as our own
sons. Let us place ourselves in their service. Let us be ashamed to assume an
attitude of superiority. Let us not rule over them except for the purpose of
serving them better.
This was the method that Jesus used with the apostles. He put up with their
ignorance and roughness and even their infidelity. He treated sinners with a
kindness and affection that caused some to be shocked, others to be scandalized,
and still others to hope for God’s mercy. And so he bade us to be gentle and humble
of heart.

Skema
2026-02-01
Biblical Readings for Office and Mass
4th Week in Ordinary Time

Mass Readings: Sunday (A), Weekdays (II)
February 1 – 7, 2026

Sun
1
Mon
2
Tue
3
Wed
4
Thu
5
Fri
6
Sat
7

Office
4th Sunday
Presentation of the Lord
Weekday
Office for the Dead
St Agatha
St Paul Miki & Comp
Memorial of the BVM

Vigils
Judg 14:1-20
Exod 13:1-16
Judg 15:1-20
Judg 16:1-22
Judg 16:23-31
Judg 17:1-13
Judg 18:1-11

Lauds
Amos 7:10-17
1 Sam 1:20-28
Amos 8:1-8
Amos 8:9-14
Amos 9:1-6
Amos 9:7-10
Amos 9:11-15

Mass
70
524
324
325
326
327
328

1st
Zeph 2:3; 3:12-13
Mal 3:1-4
2 Sam 18:9-10, 14b, 24-25a, 30-19:3
2 Sam 24:2, 9-17
1 Kgs 2:1-4, 10-12
Sir 47:2-11
1 Kgs 3:4-13

2nd
1 Cor 1:26-31
Heb 2:14-18

Gospel
Matt 5:1-12a
Luke 2:22-40
Mark 5:21-43
Mark 6:1-6
Mark 6:7-13
Mark 6:14-29
Mark 6:30-34

Vespers
Col 2:16-23
Rom 12:1-5
Col 3:1-11
Col 3:12-17
Col 3:18-4:1
Col 4:2-9
Col 4:10-18

Vigils Reading - 4th Sunday ORD
2026-02-01
BLESSED ARE
THE POOR IN SPIRIT
From a commentary by Symeon the New Theologian
◊◊◊
When holy Scripture is being read we should look at ourselves as though
in a mirror and consider our state of soul. Let me explain what I mean. We hear
the Lord saying: Blessed are the poor in spirit, for theirs is the kingdom of
heaven. This must make us always examine and test ourselves whenever we
suffer humiliation, whenever we are insulted, dishonored, and treated with
contempt, to see whether or not we possess the virtue of humility. A person who
has it bears everything without feeling hurt or taking offense. His heart is not
wounded by anything that happens to him.
If he is slightly wounded he is not completely upset; on the contrary,
because of that heart wound, simply for having been slightly pained instead of
accepting what happened with joy, he is distressed and thinks himself
despicable, he grieves and weeps. Withdrawing into the inner chamber of his
soul or his cell, he falls down before God and confesses to him as though he had
completely forfeited eternal life.
Then again we hear: Blessed are those who mourn. Notice that the Lord
does not say those who have mourned, but those who continually mourn.
Concerning this too, then, we must examine ourselves to see whether we mourn
every day, for if we have been made humble by repentance, obviously we shall
not pass a single day or night without tears, without mourning, and without
compunction.
And again: Blessed are the gentle. Can anyone who mourns every day
continue to live in a state of anger and not become gentle? Just as water
extinguishes a blazing fire, so mourning and tears extinguish anger in the soul
so completely that a person who had long been given over to it sees his irascible
disposition transformed into perfect serenity.
Again we hear: Blessed are the merciful. Who, then, are the merciful?
Those who give away their possessions or who feed the poor? No. Then who
are they? Those who have become poor for the sake of him who became poor for
our sake, those who have nothing to give, but who in a spiritual way are always
mindful of the poor, the widows, the orphans, and the sick. Seeing them
frequently, they have compassion on them and shed burning tears over them.
Such was Job, who said: I wept over every infirmity. When they have anything
they cheerfully give alms to them, as well as ungrudgingly reminding all of how
they can save their souls, thus obeying the one who said: What I learned with
pure intention I pass on without grudging. These are the ones the Lord calls
blessed, the ones who are truly merciful, for such mercy is like a step by which
they ascend to attain perfect purity of heart.
In virtue of this God then proclaims the pure of heart blessed, saying:
Blessed are the pure of heart, for they shall see God. The purified soul sees God
in everything and is reconciled to him. Peace is established between God our
creator and the soul, his erstwhile enemy, and it is then called blessed by God for
being a peacemaker: Blessed are the peacemakers, he says, for they shall be
called children of God.

Vigils Reading - Presentation of the Lord
2026-02-02
COME TO THE TEMPLE
From a commentary by Origen
◊◊◊
Let us reflect on the way everything was prearranged for Simeon to
embrace the Son of God. In the first place, he had been given a revelation by the
Holy Spirit that he would not see death before he had seen the Lord’s Anointed.
Then, he did not enter the temple by chance or routine, but he came there under
the prompting of the Spirit of God, for all who are led by the Spirit of God are
children of God.
If you too wish to embrace Jesus and enfold him in your arms, strive with
all your might to follow the guidance of the Spirit and come to God’s temple.
Now, at this moment you are standing in the temple of the Lord Jesus, which is
his Church, the temple built of living stones. When your life and conduct are
really worthy of the name of Church, you are standing in the Lord’s temple.
If, led by the Spirit, you come to the temple, you will find the child Jesus,
you will lift him up in your arms and say: Now, Lord, you let your servant go in
peace as you promised. Notice at once that peace is joined to death and
dismissal, for Simeon does not say only that he wishes to go, but adds that he
wished to go in peace. This is the same promise as was made to blessed
Abraham: You shall go to your ancestors in peace when you have reached a
ripe old age.
Who dies in peace? Only the person who has the peace of God which
surpasses all understanding, and which guards the heart of its possessor. Who
departs from this world in peace? Only the person who understands that God
was reconciling the world to himself in Christ, and who, being in no way at
enmity with God or opposed to him, has acquired complete peace and concord
through good works, and so is allowed like Abraham to go in peace and join the
holy patriarchs.
But why speak of the patriarchs? Shall I not rather go on to speak about
Jesus, the prince and lord of the patriarchs, about whom Saint Paul says: It is
better to die and be with Christ? That person possesses Jesus who dares to say:
It is no longer I who live – it is Christ who lives in me.
And so, as we stand in the temple and hold the Son of God and embrace
him, let us pray to almighty God and to the child Jesus that we may be found
worthy of discharge and departure to better things, for we long to speak with
Jesus and embrace him. To him be glory and power forever and ever. Amen

Vigils Reading
2026-02-03
THE CHIEF CORNERSTONE
From a commentary by St Augustine
◊◊◊
Jacob the Patriarch set a stone under his head and while he slept he saw
the heavens open and a ladder stretching from heaven to earth, and angels
ascending and descending. After seeing this, he woke up, anointed the stone,
and departed. In this stone he understood Christ, that is why he anointed it. And
this was done symbolically, and then he left. For he did not anoint the stone, and
keep going back there to worship, and to offer sacrifices there.
What happened was this: expression was given to a mystery. Take a look
at the stone: The stone which the builders rejected has become the chief
cornerstone. And it is because Christ is the head of man that the stone is placed
at the head. Take note of this great symbol: the stone is Christ. A living stone,
says Peter, rejected by mankind, but chosen by God. And the stone is at the
head, because Christ is the head of the man. And the stone is anointed because
the name Christ derives from anointing.
And as Christ unfolds this picture, a ladder is seen, from earth to heaven,
or from heaven to earth, and angels ascending and descending. What this is all
about we shall see better when we have look at the Lord’s words in the Gospel.
You know that Jacob himself is Israel. When the Lord saw Nathaniel in the
Gospel, he said: Behold, here is a true Israelite, in whom there is no guile. This is
the sort of language that was used about Jacob himself: And Jacob was free from
guile and he lived at home. The Lord called Nathaniel an Israelite in whom there
was no guile because of Jacob.
And Nathaniel said: How do you know me? And the Lord said: When you
were beneath the fig tree I saw you. This means, when you were within the
Jewish people and under the Law, which covered over that people with a bodily
shadow, that is where I saw you. And Nathaniel made his confession and said:
You are the Son of God, you are the king of Israel. And the Lord said: It is
because I saw you under the fig tree that you have believed. You shall see things
greater than these. He is speaking with Israel, with Jacob, with the one who
placed a stone under his head.
What greater things? The fact that already that stone is by the head: Truly
I tell you, you shall see the heavens open, and the angels of God ascending and
descending on the Son of Man. Let God’s angels ascend and descend on that
ladder. Let this happen in the Church. God’s angels are heralds of the truth, let
them ascend and see: In the beginning was the Word, and the Word was with
God, and God was the Word. Let the angels descend and see that, The Word
became flesh and dwelt among us.

Vigils Reading - Office for the Dead
2026-02-04
SILENCE, POVERTY, AND DEATH
By Thomas Merton
◊◊◊
If, at the moment of our death, death comes to us as an unwelcome
stranger, it will be because Christ also has always been to us an unwelcome
stranger. For when death comes, Christ comes also, bringing us the everlasting
life which he has bought for us by his own death. Those who love true life,
therefore, frequently think about their death. Their life is full of a silence that is
an anticipated victory over death. Silence, indeed, makes death our servant and
even our friend. Thoughts and prayers that grow up out of the silent thought of
death are like trees growing where there is water. They are strong thoughts, that
overcome the fear of misfortune because they have overcome passion and
desire. They turn the face of our soul, in constant desire, toward the face of
Christ.
A whole lifetime of silence is ordered to a final utterance; by this I do not
mean that we must all contrive to die with pious speeches on our lips. It is not
necessary that our last words should have some special or dramatic significance
worthy of being written down. Every good death, every death that hands us over
from the uncertainties of this world to the unfailing peace and silence of the love
of Christ, is itself an utterance and a conclusion. It says, either in words or
without them, that it is good for life to come to its appointed end, for the body to
return to dust and for the spirit to ascend to the Father, through the mercy of
our Lord, Jesus Christ.
A silent death may speak with more eloquent peace than a death
punctuated by vivid expressions. A lonely death, a tragic death, may yet have
more to say of the peace and mercy of Christ than many another comfortable
death.
For the eloquence of death is the eloquence of human poverty coming face
to face with the riches of divine mercy. The more we are aware that our poverty
is supremely great, the greater will be the meaning of our death: and the greater
its poverty. For the saints are those who wanted to be poorest in life, and who,
above all else, exulted in the supreme poverty of death.

Vigils Reading - St Agatha
2026-02-05
ST AGATHA
From Butler’s Lives of the Saints
◊◊◊
St Agatha has retained her place in the Universal Calendar following the
reforms of 1969, even though nothing that can be called historical fact is known
of her life. There is, however, good evidence of an early cult, with many versions
of her legend recorded in both Greek and Latin, the Greek being the earlier, with
the Latin dating from the sixth century. This means that however fictitious the
details of her Acts, she cannot be dismissed as a mere fiction altogether. Her
Acts, though, are more of an indication of the type of woman held up for
veneration as a saint in the early centuries than anything else.
She is described as a wealthy woman who had dedicated her virginity to
Christ. This, then, rather than her life, is the most precious thing she has to
offer. Her birthplace is assigned to either Palermo or Catania in Sicily, and she is
said to have died at Catania, which has the stronger historical claim to be her
birthplace. Among those who try to take the precious gift she has vowed to
Christ from her is a consul named Quintianus. He used the imperial edict
against Christians to have her brought before him, then placed in a brothel run
by a woman with the appropriate name of “Aphrodisia” and her assistants,
referred to as her daughters. All tricks, assaults and threats to make her yield
her virginity fail, and so she stands as an example of “virginity as a sacred power,
a concrete realization within this world of the divine spirit”.
Quintianus then handed her over to be tortured, and her Acts dwell on the
tortures inflicted on her, culminating in the cutting off of her breasts, which
were placed on a platter. Perhaps because further details of her tortures involve
her being rolled over live coals, she is invoked against fire in general. This may,
though, be an extension of her protection against eruptions from Mount Etna,11
because she is associated with Sicily, and her legend states that after her death a
flow of lava from Mount Etna was miraculously diverted by her silken veil held
up on a staff. This is last recorded as happening in the 1840s, and her veil is still
carried in solemn procession on her feast day in Catania. By extension she
protects against earthquakes everywhere.
She is also patron saint of bell-founders. The association is ancient and
certain, but the reason has not been determined. It may be that it derives from
her protection against volcanic eruptions and fire, as bells were rung to warn of
both. Another explanation given is that the molten metal involved in casting
bells suggests the flow of molten lava. Her breasts also brought a more
appropriate patronage, as she is invoked against diseases of the breast. Her
breasts on a dish were often mistaken for loaves in the Middle ages, from which
arose the custom of blessing bread on a dish at her altar on her feast day…
Whatever the facts behind her legend, Agatha remains one of the best-
loved and most invoked saints in the Christian devotional life.

Vigils Reading - St Paul Miki & Companions
2026-02-06
THE MARTYRDOM OF ST PAUL MIKI
AND HIS COMPANIONS
By a contemporary writer
◊◊◊
The crosses were set in place. Fr Pasio and Fr Rodriguez took turns
encouraging the victims. Their steadfast behavior was wonderful to see. The
Father Bursar stood motionless, his eyes turned heavenward. Brother Martin
gave thanks to God’s goodness by singing psalms. Again and again he repeated:
“Into your hands, Lord, I entrust my life.” Brother Francis Branco also thanked
God in a loud voice. Brother Gonsalvo in a very loud voice kept saying the Our
Father and Hail Mary.
Our brother, Paul Miki, saw himself now standing in the noblest pulpit he
had ever filled. To his “congregation” he began by proclaiming himself a
Japanese and a Jesuit. He was dying for the Gospel he preached. He gave thanks
to God for this wonderful blessing and he ended his “sermon” with these words:
“As I come to this supreme moment of my life, I am sure none of you would
suppose I want to deceive you. And so I tell you plainly: there is no way to be
saved except the Christian way. My religion teaches me to pardon my enemies
and all who have offended me. I do gladly pardon the Emperor and all who
have sought my death. I beg them to seek baptism and be Christians
themselves.”
Then he looked at his comrades and began to encourage them in their
final struggle. Joy glowed in all their faces, and in Louis’ most of all. When a
Christian in the crowd cried out to him that he would soon be in heaven, his
hands, his whole body strained upward with such joy that every eye was fixed on
him.
Anthony, hanging at Louis’ side, looked toward heaven and called upon
the holy names – “Jesus, Mary!” He began to sing a psalm: “praise the Lord, you
children!”… Others kept repeating “Jesus, Mary!” Their faces were serene. Some
of them even took to urging the people standing by to live worthy Christian lives.
In these and other ways they showed their readiness to die.
Then, according to Japanese custom, the four executioners began to
unsheathe their spears. At this dreadful sight, all the Christians cried out,
“Jesus, Mary!” And the storm of anguished weeping then rose to batter the very
skies. The executioners killed them one by one. One thrust of the spear, then a
second blow. It was over in a very short time.

Vigils Reading - Memorial of the BVM
2026-02-07
THE PRAISES OF
THE BLESSED VIRGIN
From a sermon by Amadeus of Lausanne
◊◊◊
Since we have, at the bidding of God, embarked upon the praises of the
Blessed Virgin, it remains for us to complete her praise from the bottom of our
heart and with dutiful voice. Let us gaze upon her glory and, entering the depth
of so great a light, let us with swelling heart and unspeakable joy hasten through
the vivid brightness of the paths, saying with Solomon, ‘Her paths are lovely and
all her ways are peaceful’. What if, as the same prophet says, ‘the path of the just,
as a shining light, goes forth and grows into the perfect day’? Who will be able to
express the light and brightness of her paths? Yet we shall try to explain in part
the progress and additions of her paths so that she may be perceived as glorious
in her steps and be proclaimed in each of them.
For she possessed progress clearly marked and distinct growth, so that
she advanced according to the fairest order of Charity and, going forward from
virtue to virtue, she saw the God of gods in Sion, being changed from glory to
glory as by the Spirit of the Lord.
Firstly, therefore, she was deemed worthy to be adorned with the beauty
of all the virtues. Secondly she was united to the Holy Spirit in a bond of
wedlock. Thirdly, she was found the Mother of the Savior. Fourthly, a sword
pierced her soul and by the flesh taken of her flesh the ruin of the lost world is
restored. Fifthly, she rejoices in her Son arising and ascending above the heaven
of heavens to the right hand of the Father. Sixthly, she is caught up from this
world and as the Lord hastens to meet her she is places above the denizens of
heaven. Seventh, she will be completed when the fullness of the Gentiles shall
have entered and all Israel shall be saved. For beyond what it is right to be said
or believed, she rejoices in the general salvation of the elect, knowing that it was
for them that the Son of God took flesh from her. Therefore she will then be
fulfilled, God providing a better thing, lest without us she should not be made
perfect.

Vigils Reading - 5th Sunday ORD
2026-02-08
LET YOUR LIGHT SHINE
BEFORE ALL
From a commentary by St John Chrysostom
◊◊◊
We who have once for all clothed ourselves in Christ, and been made worthy
to have him dwelling within us, may show everyone, if we choose, simply by the
strict discipline of our life and without saying a word, the power of him who dwells
in us. Therefore Christ said: Let your light so shine before all, that people may see
your good works and praise your Father in heaven. This is a light that reaches not
only the bodily senses, but illuminates also the beholder’s mind and soul. It
disperses the darkness of evil, and invites those who encounter it to let their own
light shine forth, and to follow the example of virtue.
Let your light shine before all, Christ said; and he used the words before all
advisedly. He meant, “Let your light be so bright that it illuminates not only
yourself, but shines also before those needing its help.” As the light our senses
perceive puts darkness to flight, and enables those traveling along a road
perceptible to the senses to follow a straight course, so also the spiritual light which
shines from blameless conduct illuminates those who cannot see clearly how to live
a virtuous life, because their spiritual eyesight has been blurred by the darkness of
error. It purifies their inward vision, leads them to live upright lives, and makes
them walk henceforth in the path of virtue.
That people may see your good works and praise your Father in heaven.
Christ means: Let your virtue, the perfection of your life, and the performance of
good works inspire those who see you to praise the common Master of us all.
And so I beg each of you to strive to live so perfectly that the Lord may be
praised by all who see you. By the perfection of your lives attract to yourselves the
grace of the Spirit, so that the Lord of all creation may be glorified, and so that we
may all be found worthy of the kingdom of heaven by the grace, mercy, and
goodness of God’s only-begotten Son our Lord Jesus Christ, to whom with the
Father and the Holy Spirit be glory, might, and honor now and for ever and for
endless ages. Amen.

Skema
2026-02-08
Biblical Readings for Office and Mass
5th Week in Ordinary Time

Mass Readings: Sunday (A), Weekdays (II)
February 8 -14, 2026

Sun
8
Mon
9
Tue
10
Wed
11
Thu
12
Fri
13
Sat
14

Office
5th Sunday
Weekday
St Scholastica
St Benedict of Aniane
Bl Humbleline
Weekday
SS Cyril & Methodius

Vigils
Judg 18:13-31
Judg 19:1-21
Judg 19:20-30
Judg 20:1-19
Judg 20:20-48
Judg 21:1-25
Ruth 1:1-22

Lauds
Habakkuk 1:1-4
Hab 1:5-11
Hab 1:12-17
Hab 2:1-4
Hab 2:5-8
Hab 2:9-14
Hab 2:15-20

Mass
73
329
330
331
332
333
334

1st
Isa 58:7-10
1 Kgs 8:1-7, 9-13
1 Kgs 8:22-23, 27-30
1 Kgs 10:1-10
1 Kgs 11:4-13
1 Kgs 11:29-32; 12:19
1 Kgs 12:26-32; 13:33-34

2nd
1 Cor 2:1-5

Gospel
Matt 5:13-16
Mark 6:53-56
Mark 7:1-13
Mark 7:14-23
Mark 7:24-30
Mark 7:31-37
Mark 8:1-10

Vespers
1 Thess 1:1-10
1 Thess 2:1-8
1 Thess 2:9-12
1 Thess 2:13-16
1 Thess 2:17-3:5
1 Thess 3:6-13
1 Thess 4:1-12

Vigils Reading
2026-02-09
EVERYTHING WILL BEGIN AGAIN
By Marie Noël
◊◊◊
The way of all humanity traces a circle….
The path that we took when we came naked into the world and which we
climbed from year to year until we came to the middle of our life — on that same
path we will go down again to return, naked, to the place of departure.
Little by little we grew, and raised our stature above the earth; little by
little we will shrink and become bent down towards the earth.
Little by little we opened our senses, hearing, sight and all the others, like
windows in the morning; little by little, one after the other, we will close them
again like windows in the evening.
Little by little, every day, we stored up all kinds of knowledge in our
memory; they will daily escape from our memory a little later on.
A little later, day by day, our arms became strong, our hands skilled, our
tongues able, and rich in words; our arms will become weak, our hands clumsy,
our tongues poor and stammering, day by day, a little later on.
One day, we learned to speak; one day, we will not be able to speak. One
day we came down from our mother’s arms and walked by ourself; one day we
will stop walking by ourself and will lean on [another’s] arm.
One day we had not yet left our cradle and a woman took us up from time
to time to nurse us and change our clothes; one day we will not leave our bed
again and a [another] will come from time to time to wash us and give us drinks.
One day, for the first time, we opened our eyes and saw; one day, for the
last time, we will shut our eyes and see no more.
One day, for the first time, we inhaled the air of this world and were born;
one day, for the last time, we will exhale the air of this world and die.
One day, before all these days, we spent long months in the darkness of
our mother to form our bones and flesh and compose our bodies; one day, after
all these days, we will spend long months in the darkness of the earth to
decompose our bodies and unmake our flesh and bones.
One day, before all these days, we came out of our father as a little seed of
life; one day, after all these days, we will re-enter the Father of fathers to be
begotten anew in eternal life.
And everything, in a new Being, will begin again.

Vigils Reading - St Scholastica
2026-02-10
THE LIFE OF
ST SCHOLASTICA
From Butler’s Lives of the Saints
◊◊◊
St Scholastica, who was St Benedict’s sister, traditionally his twin,
consecrated herself to God from her earliest years, as we learn from St Gregory.
It is not known where she lived, whether at home or in a community, but after
her brother had moved to Monte Cassino, she settled at Plombariola in that
same neighborhood, probably founding and ruling a nunnery about five miles to
the south of St Benedict’s monastery. St Gregory tells us that St Benedict
governed the nuns as well as the monks, and it seems clear that St Scholastica
must have been their Abbess, under his direction. She used to visit her brother
once a year and, since she was not allowed to enter his monastery, he used to go
with some monks to meet her at a house a little way off. They spent these visits
in praising God and in conferring together on spiritual matters.
St Gregory gives a remarkable description of the last of these visits. After
they had passed the day as usual they sat down in the evening to have supper.
When it was finished, Scholastica, possibly foreseeing that it would be their last
visit in this world, begged her brother to delay his return till the next day that
they might spend the time discoursing of the joys of Heaven. Benedict, who was
unwilling to transgress his rule, told her that he could not pass a night away
from the monastery.
When Scholastica found that she could not move him, she laid her head
upon her hands which were clasped together on the table and besought God to
interpose on her behalf. Her prayer was scarcely ended when there arose such a
violent storm of rain that St Benedict and his companions were unable to set
foot outside the door. He exclaimed, “God forgive you sister; what have you
done?” Whereupon she answered, “I asked a favor of you and you refused it. I
asked it of God, and He has granted it.” Benedict was therefore forced to comply
with her request, and they spent the night talking about holy things. The next
morning they parted, and three days later St Benedict saw the soul of his sister
rising to heaven like a dove.

Vigils Reading - St Benedict of Aniane
2026-02-11
ST BENEDICT OF ANIANE
From Butler’s Lives of the Saints
◊◊◊
Benedict was the son of Aigulf of Maguelone and served King Pepin and
his son, Charlemagne, as cupbearer. At the age of twenty he made a resolution
to seek the kingdom of God with his whole heart. He took part in the campaign
in Lombardy, but, after having been nearly drowned in the river Tesino, near
Pavia, in endeavoring to save his brother, he made a vow to quit the world
entirely.
Upon his return to Languedoc he was confirmed in this determination by
the advice of a hermit called Widmar, and he went to the abbey of Saint-Seine,
fifteen miles from Dijon, where he was admitted as a monk. He spent two and a
half years here learning the monastic life and bringing himself under control by
severe austerities. Not satisfied with observing the rule of St Benedict, he
practiced those other points of perfection which he found prescribed in the
Rules of St Pachomius and St Basil. When the abbot died, the brethren were
disposed to elect him to fill the post, but he was unwilling to accept the charge
because he knew that the monks were opposed to anything in the shape of
systematic reform.
Benedict accordingly quitted Saint-Seine and, returning to Languedoc,
built a small hermitage beside the brook Aniane upon his own estate. Here he
lived for some years in self-imposed destitution, praying continually that God
would teach him to do His will. Some solitaries, of whom the holy man Widmar
was one, placed themselves under his direction, and they earned their livelihood
by manual labour, living on bread and water except on Sundays and great
festivals when they added a little wine or milk if it was given them in alms. The
superior worked with them in the fields and sometimes spent his time in
copying books. When the number of his disciples increased, Benedict left to
build a monastery in a more spacious place.
In a short time he had many religious under his direction, and at the same
time exercised a general inspection over all the monasteries of Provence,
Languedoc and Gascony, becoming eventually the director and overseer of all
the monasteries in the empire; he reformed many with little or no opposition.
In order to have him close at hand, the Emperor Louis the Pious obliged
Benedict to dwell first at the abbey of Maurmünster in Alsace and then, as he
wanted him yet nearer, he built a monastery upon the Inde, later known as
Cornelimünster, near Aachen, the residence of the emperor and court. Benedict
lived in the monastery yet continued to help in the restoration of monastic
observance throughout France and Germany. He was the chief instrument in
drawing up the canons for the reformation of monks at the council of Aachen in
817, and presided in the same year over the assembly of abbots to enforce the
restoration of discipline…
This great restorer of monasticism in the West, worn out by
mortifications and fatigues, suffered much from continual sickness in the latter
part of his days. He died at Inde with great tranquility in 821, being then
seventy one years of age.

Vigils Reading - Blessed Humbleline
2026-02-12
BLESSED HUMBELINE
From the Life of St Bernard
◊◊◊
From earliest childhood Humbeline and Bernard had been drawn together
by a special bond of affection and sympathy… After her marriage, forgetful of her
mother’s example and exhortations, she began to follow the fashions of the world.
In 1117 she came to Clairvaux surrounded with all the splendor of dress and
attendants that unlimited wealth could bestow, thinking, so it seems, that she was
doing her brother honor. Her brother Andrew, the porter, in announcing her
arrival, did not omit to describe to his Abbot the pomp and ceremony that attended
her.
It grieved Bernard to hear that his beloved sister had become a worshiper at
the shrine of vanity. He refused to see her himself, nor would he allow any of his
brothers to see her, but told Andrew to tell her…that with these worldly ornaments
she was making herself the devil’s instrument for the ruin of immortal souls.
Andrew delivered the message, adding on his own: “Why so much solicitude to
embellish a body destined for worms and rottenness, while the soul that now
animates it is burning in everlasting flames?”
Humbeline burst into tears, crying out: “I deserve it all because I am a
sinner. Yet it is for such as I that Christ suffered on the Cross. Indeed it is because of
my sinfulness that I seek counsel and encouragement from the saints. If my brother
Bernard, who is the servant of God, despises my body, let him at least have pity on
my soul. Let him come; let him command; and whatever he thinks proper to enjoin
I am prepared to carry out.” There was no resisting such an appeal. Bernard and
his brothers hastened to meet her and to confirm her in these good dispositions.
It was the holy Abbot’s desire that she should enter religion; but as this was
unlawful without her husband’s consent, he recommended her to live as much as
possible like a recluse in the world, shunning ostentation and all kinds of vanity,
and devoting herself, after her mother’s example, to the service of God and the
poor. She promised to do so.
Five years later, in 1122, having obtained after much resistance her
husband’s consent, she left the world altogether and entered the convent of Jully
where Elizabeth, her sister-in-law, was superioress. When the latter went forth
about 1130 to found a new convent in the neighborhood of Dijon, Humbeline was
appointed to succeed her. Under her direction the house flourished greatly; the
noblest ladies of the land sought admission in such numbers that she was forced to
make about a dozen new foundations. She rivaled Bernard himself in her love of
the Cross. Of food and sleep she allowed herself much less than the minimum
which nature demands; her clothes were the meanest she could find, and it was her
happiness to be employed in the humblest occupations. When her nuns begged her
to be more careful of her health, which seemed in danger of breaking down under
such austere practices, she replied: “For you, my dear sisters, whose lives have been
consecrated to the service of God, this is an excellent counsel. But for me, who have
lived so long amidst worldly vanities, no kind of penance can be excessive.”…
Her last hours were consoled by the presence of three of her brothers,
Bernard, Andrew and Nivard… When about to breathe her last she looked with a
radiant smile at Bernard and said: “Oh, how happy I am to have followed your
counsel and consecrated myself to God! And what a beautiful reward I expect to
receive for the love I have entertained for you in this life!”… With these words, she
gave up her spirit.

Vigils Reading
2026-02-13
CONCERNING FOUR WAYS
OF LOVE
By St Bernard of Clairvaux
◊◊◊
There are two loves, carnal and spiritual, from which four ways of loving
are derived: to love the flesh carnally, love the spirit carnally, love the flesh
spiritually, and love the spirit spiritually. A certain progress and ascent from
the lower to the higher occurs in these. For God was made flesh in order for
human beings to make progress, so that humans (who had only known how to
love the flesh carnally) could also love God spiritually. By speaking and keeping
company with human beings, God made himself first loved carnally by them.
Moreover, when he was willing to lay down his life for his friends, they
were already loving the spirit, but still in a carnal way. So even Peter responded
thus to Christ when he spoke about his passion: Far be it from you! Look out
for yourself! But when they recognized that through the same passion the
mystery of redemption takes place, then in that passion they were already loving
the flesh spiritually. When, however, he rises again and ascends, they love the
spirit spiritually, and joyfully they sing: And if we have known Christ
according to the flesh, now we know him so no longer.
We also love our flesh carnally when we carry out its desires; the spirit
carnally with weeping, sighing and grieving in prayer; the flesh with good deeds,
we watch over it with discretion. [We love] the spirit spiritually when out of
charity we postpone even our spiritual pursuits for fraternal benefit.

Vigils Reading - SS Cyril & Methodius
2026-02-14
SAINTS CYRIL AND METHODIUS
From Butler’s Lives of the Saints
◊◊◊
In 862 there arrived in Constantinople an ambassador charged by
Rostislav, prince of Moravia, to ask if the emperor would send him missionaries
capable of teaching his people in their own language. Photius, now patriarch of
Constantinople, decided that Cyril and Methodius were most suitable for the
work; they were learned men, who knew Slavonic.
In 863 the two brothers set out with a number of assistants and came to
the court of Rostislav. The new missionaries made free use of the vernacular in
their preaching and ministrations, and this made immediate appeal to the local
people. To the German clergy this was objectionable, and their opposition was
strengthened when the Emperor Louis forced Rostislav to take an oath of fealty
to him. The Byzantine missionaries, armed with their pericopes from the
Scriptures and liturgical hymns in Slavonic, pursued their way with much
success, but were soon handicapped by their lack of a bishop to ordain more
priests. The German prelate, the bishop of Passau, would not do it, and Cyril
therefore determined to seek help elsewhere, presumably from Constantinople
whence he came.
On their way the brothers arrived in Venice. It was at a bad moment.
Photius at Constantinople had incurred excommunication; the proteges of the
Eastern emperor and their liturgical use of a new tongue were vehemently
criticized. They came to Rome bringing with them alleged relics of Pope St
Clement, which St Cyril had recovered when in the Crimea on his way back from
the Khazars. Adrian II warmly welcomed the bearers of so great a gift. He
examined their cause, and he gave judgment: Cyril and Methodius were to
received episcopal consecration, their neophytes were to be ordained, and the
use of the liturgy in Slavonic was approved.
While still in Rome Cyril died, on February 14, 869. He was buried with
great pomp in the church of San Clemente on the Coelian, where the relics of St
Clement had been enshrined. St Methodius now took up his brother’s
leadership. Having been consecrated bishop he returned, bearing a letter from
the Holy See recommending him as a man of “exact understanding and
orthodoxy”. Kosel, prince of Pannonia, asked that the ancient archdiocese of
Sirmium (now Mitrovitsa) be revived. Methodius was made metropolitan and
the boundaries of his charge extended to the borders of Bulgaria.

Chicago LCG 2/14/26 at 9:00 am CST
2026-02-14 09:00 - 12:00 (America/Chicago)
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Skema
2026-02-15
Biblical Readings for Office and Mass
6th Week in Ordinary Time

Mass Readings: Sunday (A), Weekdays (II)
February 15 – 21, 2026

Sun
15
Mon
16
Tue
17
Wed
18
Thu
19
Fri
20
Sat
21

Office
6th Sunday
Office for Vocations
Weekday
Ash Wednesday
Thursday after Ash Wednesday
Friday after Ash Wednesday
Saturday after Ash Wednesday

Vigils
Ruth 2:1-23
Ruth 3:1-18
Ruth 4:1-22
Isa 58:1-14
Exod 1:1-22
Exod 2:1-22
Exod 2:23-3:22

Lauds
Hab 3:1-7
Hab 3:8-15
Hab 3:16-19
Sir 17:20-32
Deut 1:3-8
Deut 4:1-8
Deut 4:9-14

Mass
76
335
336
219
220
221
222

1st
Sir 15:16-21
Jas 1:1-11
Jas 1:12-18
Joel 2:12-18
Deut 30:15-20
Isa 58:1-9a
Isa 58:9b-14

2nd
1 Cor 2:6-10

2 Cor 5:20-6:2

Gospel
Matt 5:17-37
Mark 8:11-13
Mark 8:14-21
Matt 6:1-6, 16-18
Luke 9:22-25
Matt 9:14-15
Luke 5:27-32

Vespers
1 Thess 4:13-18
1 Thess 5:1-11
1 Thess 5:12-28
2 Cor 5:14-21
Heb 1:1-9
Heb 1:13-2:4
Heb 2:5-9

Vigils Reading - 6th Sunday ORD
2026-02-15
BLESSED ARE THE PEACEMAKERS
From a commentary by St John Chrysostom
◊◊◊
Christ gave his life for you, and do you hold a grudge against your fellow
servant? How then can you approach the table of peace? Your master did not
refuse to undergo every kind of suffering for you, and will you not even forgo
your anger? Why is this, when love is the root, the wellspring and the mother of
every blessing?
He has offered me an outrageous insult, you say. He has wronged me
times without number, he has endangered my life. Well, what is that? He has
not yet crucified you as the Jewish elders crucified the Lord. If you refuse to
forgive your neighbor’s offense your heavenly Father will not forgive your sins
either.
What does your conscience say when you repeat the words: Our Father
who art in heaven, hallowed be thy name, and the rest? Christ went so far as to
offer his blood for the salvation of those who shed it. What could you do that
would equal that? If you refuse to forgive your enemy you harm not him but
yourself. You have indeed harmed him frequently in this present life, but you
have earned for yourself eternal punishment on the day of judgment. There is no
one God detests and repudiates more than the person who bears a grudge,
whose heart is filled with anger, whose soul is seething with rage.
Listen to the Lord’s words: If you are bringing your gift to the altar, and
there remember that your brother or sister has something against you, leave
your gift there before the altar and first go and be reconciled. Then come and
offer your gift.
What do you mean? Am I really to leave my gift, my offering there? Yes, he
says, because this sacrifice is offered in order that you may live in peace with
your neighbor. If then the attainment of peace is the object of the sacrifice and
you fail to make peace, even if you share in the sacrifice your lack of peace will
make this sharing fruitless. Before all else, therefore make peace, for the sake of
which the sacrifice is offered. Then you will really benefit from it.
The reason the Son of God came into the world was to reconcile the
human race with the Father. As Paul says: Now he has reconciled all things to
himself, destroying enmity in himself by the cross. Consequently, as well as
coming himself to make peace he also calls us blessed if we do the same, and
shares his title with us. Blessed are the peacemakers, he says, for they shall be
called the children of God.
So as far as a human being can, you must do what Christ the Son of God
did, and become a promoter of peace both for yourself and for your neighbor.
Christ calls the peacemakers a child of God. The only good deed he mentions as
essential at the time of sacrifice is reconciliation with one’s brother or sister.
This shows that of all the virtues the most important is love.
