Saint Claude de la Colombiere, SJ, was a pivotal figure in the promotion of the Sacred Heart of Jesus devotion, acting as the spiritual confidant to St. Margaret Mary Alacoque. Born into a noble French family in 1641, Claude enjoyed a joyful childhood, enriched by close bonds with family and friends, alongside an engaging social life. At the age of 17, he embarked on a spiritual journey by joining the Jesuit novitiate, diving into a rigorous regimen of study, teaching, and eventually, ordination. His early years as a Jesuit saw him imparting knowledge at the Jesuit college in Lyons, delivering sermons, and leading Marian congregations.

Fifteen years into his Jesuit ministry, in 1674, Colombiere committed himself through a personal vow to meticulously follow the Rule and Constitutions of the Society of Jesus. This commitment deepened his spiritual life, offering him a sense of inner freedom and enhancing his capacity to connect with others in his pastoral work.

Claude’s life took a significant turn in 1675 when he was appointed rector of the Jesuit college in Paray-le-Monial, France. It was here that he met Sr. Margaret Mary Alacoque, who was experiencing divine revelations of Jesus Christ’s compassionate heart. Despite her anxieties and doubts about her visions, Colombiere provided her with reassurance and guidance, validating the authenticity of her mystical experiences. He encouraged Sr. Margaret Mary to document her revelations, committing himself to advancing the devotion to the Sacred Heart of Jesus.

In 1676, Colombiere’s journey led him to London as the appointed preacher to the Duchess of York, who would later become the Queen of England. During his time in London, he endeavored to bring former Catholics back to the faith. However, his mission was disrupted in 1678 when he became entangled in the false accusations of the Titus Oates plot, which alleged a Jesuit conspiracy to assassinate Charles II. Despite deteriorating health, Colombiere faced imprisonment and later exile back to France, where he passed away in 1682 in Paray-le-Monial.

Pope John Paul II canonized Claude de la Colombiere in 1992, honoring his instrumental role in fostering the devotion to the Sacred Heart of Jesus and his steadfast spiritual guidance to St. Margaret Mary Alacoque.

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February 15, 2026
Sixth Sunday in Ordinary Time (Year A)
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Jesus said to his disciples: “Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill. Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place.” Matthew 5:17–18

For many, the Old Testament can be confusing, filled with laws, rituals, and prophecies that seem difficult to connect with the New Testament. Yet, Jesus’ words remind us that the Old Testament is not merely a relic of the past but an essential part of God’s divine plan. Furthermore, every law, prophecy, and detail, down to “the smallest letter or the smallest part of a letter,” finds its deepest meaning and completion in Christ.

In a simplified way, the “Law and the Prophets” in the Old Testament can be summarized as moral laws, ceremonial laws, and prophetic teaching. The moral laws reflect God’s eternal truths of right and wrong, the ceremonial laws govern Israel’s worship and rituals, and the prophetic teaching calls the people to repentance, pointing to the coming Messiah. Together, these form the foundation of the Old Covenant, which is fulfilled in Christ, Who established the New and Eternal Covenant. Additionally, the Psalms and Wisdom literature enrich the Law and the Prophets, offering inspired prayers, meditations on God’s faithfulness, and practical guidance for virtuous living.

Though it might be an arduous task to read through the entire Old Testament, those who do so with understanding discover the truth that everything finds its fulfillment in Christ. “Fulfillment” does not mean that Jesus altered or discarded the Old Testament; rather, He revealed its true and hidden meaning, bringing it to perfection. What the Old Testament could only foreshadow, Jesus accomplished, achieving the fullness of God’s plan.

By analogy, consider an artist’s sketch that depicts a beautiful mountain range and sunset. The Old Testament is like that sketch—it provides the framework, details, and foreshadowing of something greater. In Christ, the sketch is brought to life, becoming reality through God’s creative act. While the sketch and the actual mountain range are the same scene, the reality is the perfect and complete expression of what the sketch anticipated. God, as the Divine Artist, first “sketched” what would come to be through the Law, Prophets, and Wisdom literature, and then brought it to fulfillment through Jesus’ Incarnation, Life, Death, and Resurrection.

In today’s Gospel, after declaring that He came to fulfill the Law and the Prophets, Jesus provided three examples of how He brings the Old Testament moral law to its fulfillment. The commandment “You shall not kill” is deepened to include the interior sin of anger; “You shall not commit adultery” is expanded to include lust in the heart; and “Do not take a false oath” is elevated to a call for sincerity, honesty, and integrity in all one says and does. The Messiah then pours forth His grace, enabling the faithful to live in accord with this high calling.

Though not included in today’s Gospel, Jesus also brings the ceremonial laws to fulfillment by becoming the Lamb of God, offering Himself as the definitive High Priest on the new altar of the Cross. Furthermore, our Lord fulfills the prophets by establishing the New Covenant in His blood, as seen in Isaiah’s vision of the Suffering Servant Who bears the sins of many (Isaiah 53), Jeremiah’s promise of the new covenant written on hearts (Jeremiah 31:31–34), and Micah’s prophecy of a ruler born in Bethlehem (Micah 5:2).

Reflect today on God’s Eternal Law, established before the foundation of the world and brought to fulfillment in Christ. The human life of the Son of God is the center of time and eternity. Everything converges on Him, and new life flows from Him. Just as our Lord fulfills the Old Testament, He also is the only source of true fulfillment in our lives. Ponder His mission and renew your choice to accept His New Covenant, written on your heart by grace. Doing so is an exercise in Divine Wisdom, giving you a share in the new life of grace, made possible by His blood.

Glorious Lawgiver and Messiah, Your Wisdom is perfect, eternal, and transforming. All things came to be through You and find their fulfillment in You. I thank You for the gift of Your Eternal Law and pray for the grace to live it to perfection, with the aid of Your saving grace. Jesus, I trust in You.

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Click here for daily readingsSaints Cyril and Methodius, whose feast day we celebrate today, didn’t mean much to me until I started playing the organ at the church named after them. Like most of the other churches that were built in the late 19th and early 20th centuries in southwestern Pennsylvania, this 120-year-old parish was established to serve the coal mining communities. St. Cyril and Methodius parish served the Slavonic peoples of Slovak, Czech, and Polish descent. 

Our towns were forged on the backs of immigrants who came to dig the once-abundant seams of coal that powered the steel mills in Pittsburgh. While most of the coal mines are now closed, the “patch” towns that formed around them still decorate our landscape. Many churches still have remnants of their immigrant heritage. At St. Cyril and Methodius, traditional foods like pierogi (filled dumplings), and haluski (cabbage and noodles), are sold during Lent and a Wigilia (traditional Polish Christmas Eve dinner) is celebrated in Advent. 

My maternal and paternal great-grandparents immigrated from Austria, Poland, and Czechoslovakia. They landed north of Pittsburgh where they farmed, worked in the mill and in domestic service. In just two generations, much of their language and culture were lost as children and grandchildren were encouraged to embrace American life.

The church I grew up in and still belong to today – which is just ten minutes from St. Cyril and Methodius – was said to be the “Irish church,” but when my parents settled in this rural community at the foot of the mountains, they became members because it seemed that all were welcome.

I wonder what my ancestors knew of Cyril and Methodius. Probably very little. I struggle to warm up to the images of these two staunch-looking elderly monks. They were born in Thessalonica as Michael (in 815) and Constantine (around 825) but took the religious names of Methodius and Cyril before beginning a missionary journey in 863. It is believed that their mother was of Slavic descent and therefore they were familiar with the language. Well educated, they took on significant translations. Cyril composed a Slavonic alphabet and Methodius contributed to the translation of the liturgy and Scripture. 

Like Our Lord, who “dismissed the crowd and got into the boat with his disciples and came to the region of Dalmanutha,” Cyril and Methodius traveled to unknown lands, their legacy casting across the sea to the foreigners who settled the Americas. May we follow their example by proclaiming the Good News to those we come into contact with each day. 

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Santos Cirilo y Metodio, cuya fiesta celebramos hoy, no significaron mucho para mí hasta que comencé a tocar el órgano en la iglesia que lleva su nombre. Como la mayoría de las iglesias construidas a finales del siglo XIX y principios del XX en el suroeste de Pensilvania, esta parroquia que tiene 120 años se fundó para servir a las comunidades mineras de carbón. La parroquia de Santos Cirilo y Metodio servía a los pueblos eslavos de ascendencia eslovaca, checa y polaca.

Nuestros pueblos se forjaron gracias a los inmigrantes que llegaron a extraer las abundantes vetas de carbón que alimentaban las acerías de Pittsburgh. Si bien la mayoría de las minas de carbón están cerradas, los pueblos que se formaron a su alrededor aún adornan nuestro paisaje. Muchas iglesias aún conservan tradiciones de su herencia inmigrante. En la iglesia de Santos Cirilo y Metodio, se venden comidas tradicionales como pierogi (empanadillas rellenas) y haluski (col y fideos) durante la Cuaresma, y ​​en Adviento se celebra una Wigilia (cena tradicional polaca de Nochebuena).

Mis bisabuelos maternos y paternos emigraron de Austria, Polonia y Checoslovaquia. Llegaron al norte de Pittsburgh, donde se dedicaron a la agricultura, trabajaron en el molino y en el servicio doméstico. En tan solo dos generaciones, gran parte de su lengua y cultura se perdió porque se animaba a hijos y nietos a adoptar la vida estadounidense.

La iglesia en la que crecí y a la que sigo perteneciendo, que está a solo diez minutos de Santos Cirilo y Metodio, se decía que era la “iglesia irlandesa”, pero cuando mis padres se establecieron en esta comunidad rural al pie de las montañas, se hicieron miembros porque parecía que todos eran bienvenidos.

Me pregunto qué sabían mis antepasados ​​de Cirilo y Metodio. Probablemente muy poco. Me cuesta aceptar la imagen de estos dos monjes ancianos de aspecto firme. Nacieron en Tesalónica como Miguel (en 815) y Constantino (alrededor de 825), pero adoptaron los nombres religiosos de Metodio y Cirilo antes de emprender un viaje misionero en 863. Se cree que su madre era de ascendencia eslava, por lo que dominaban el idioma. Con una buena educación, se encargaron de importantes traducciones. Cirilo compuso un alfabeto eslavo y Metodio contribuyó a la traducción de la liturgia y las Escrituras.

Al igual que Nuestro Señor, quien “se embarcó con sus discípulos y llegó a la región de Dalmanuta”, Cirilo y Metodio viajaron a tierras desconocidas, dejando su legado hasta el otro lado del océano a los extranjeros que se mudaron a las Américas. Que sigamos su ejemplo proclamando la Buena Nueva a diario a quienes nos rodean.

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Beth Casteel writes from rural southwestern Pennsylvania. She and her husband  are blessed with four adult children and four grandchildren. You can read more of her work at https://bethcasteel.com/ or you can check out her chapter in two collaborative books, Crowned With Grace, and Cloud of Witnesses, available at https://store.faithandfamilypublications.com/

Feature Image Credit: intererra, pixabay.com/photos/the-statue-kolomna-2171097/

The views and opinions expressed in the Inspiration Daily blog are solely those of the original authors and contributors. These views and opinions do not necessarily represent those of Diocesan, the Diocesan staff, or other contributors to this blog.

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Saint Valentine was a devout priest in Rome, who, alongside St. Marius and his family, offered support to martyrs during the persecution by Claudius II. His acts of marrying Christian couples and providing aid to Christians, at a time when such assistance was deemed illegal under Emperor Claudius, led to his arrest and imprisonment.

Defiant in his faith, Valentine faced brutal punishment; he was beaten with clubs and ultimately beheaded on February 14, around the year 270.

Among the tales surrounding his martyrdom, one recounts how Valentine miraculously restored the sight of his jailer’s blind daughter while awaiting execution. Another tale tells of a heartfelt farewell note he wrote to the jailer’s daughter on the eve of his death, signing it “From your Valentine,” a phrase that has transcended time.

In an effort to counteract the pagan practice where boys would draw girls’ names in honor of the goddess Februata Juno on February 15, fervent clergy replaced this tradition with the distribution of saints’ names on billets during this day.

Saint Valentine is revered as the patron saint of betrothed couples, beekeepers, engaged couples, those suffering from epilepsy and fainting, as well as a symbol of greetings, joyful marriages, love, lovers, protection against the plague, travelers, and youth. He is often depicted in art with birds and roses, symbolizing the love and affection that his legacy continues to inspire.

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February 14, 2026

Memorial of Saints Cyril, Monk, and Methodius, Bishop

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In those days when there again was a great crowd without anything to eat, Jesus summoned the disciples and said, “My heart is moved with pity for the crowd, because they have been with me now for three days and have nothing to eat. If I send them away hungry to their homes, they will collapse on the way, and some of them have come a great distance.” Mark 8:1–3

Early in Jesus’ public ministry, He made a brief trip across the Sea of Galilee to the territory of the Gerasenes—a largely Gentile and pagan town on the outskirts of the Decapolis. This journey was significant, as it demonstrated Jesus’ intention to extend His mission beyond the boundaries of Jewish territory, foreshadowing the universal scope of salvation that would later be fully realized through the Church’s apostolic mission.

When Jesus arrived on shore in the territory of the Gerasenes, He freed a man possessed by “Legion,” meaning many demons, and sent the demons into a herd of two thousand swine, who drowned themselves in the sea. Although this was the only recorded act Jesus performed during that initial visit, it caused quite a commotion. When the swineherds saw this, they ran and reported the incident to the nearby town, and people came to see it for themselves. Stunned by what had happened, they asked Jesus to leave, and He did. However, “the man went off and began to proclaim in the Decapolis what Jesus had done for him; and all were amazed” (Mark 5:20).

That brief trip into the Gentile and pagan territory of the Decapolis planted a seed. The loss of two thousand swine undoubtedly affected the people, but it also planted the seed more deeply. Which was more important: one man possessed by a legion of demons or two thousand swine? Jesus’ actions reveal the answer. As word spread of His miraculous deliverance and authority over demons, many Gentiles became curious.

That brief miracle set the stage for today’s Gospel when Jesus returned to the Decapolis to nurture the seed He had planted. Upon His return, He cured a deaf and mute man, symbolizing the importance of hearing and proclaiming the Gospel. Afterwards, Jesus drew a great crowd, who remained with Him for three days despite having no food.

After three days, Jesus revealed His compassionate heart to the Twelve: “My heart is moved with pity for the crowd, because they have been with me now for three days and have nothing to eat.” Jesus then tested the Twelve, observing, “If I send them away hungry to their homes, they will collapse on the way, and some of them have come a great distance.” This situation should have been familiar to the Twelve. Earlier in His ministry, while in Jewish territory, Jesus had fed five thousand men with only five loaves and two fish. But now they were in Gentile territory, and instead of understanding that Jesus’ same providence extended to these pagans, the disciples said to Him, “Where can anyone get enough bread to satisfy them here in this deserted place?” Once again, Jesus performed a miracle and fed four thousand.

Reflect today on the universality of Jesus’ mission. His compassionate care transcended cultural and religious boundaries, offering physical and spiritual nourishment to all who sought Him. Jesus’ same mission continues today through us, the members of His Body, the Church. We must never become self-enclosed in our own communities of faith and family. Instead, we are called to go out into the world, to the “pagan” regions where people hunger for God’s Word. Sometimes our mission is to plant a seed; at other times, it is to nurture the seed by helping it grow through the grace of God, so that everyone may come to know and love Him. Ultimately, the feeding of the five thousand Jews and four thousand Gentiles points to the universal call for all to share in the Eucharistic banquet. Learn the lesson Jesus taught the Twelve, and imitate our Lord’s merciful heart, filled with compassion for those who need Him the most.

My generous Lord, You desire all people to come to know You and to be saved. Free me from any hesitancy or fear in sharing Your saving Truth with those who need it most. Grant me the wisdom to discern when to plant the seed, when to nurture it, and when to harvest. Use me as Your instrument to draw others into the fullness of life, where they may share in Your Eucharistic banquet of grace. Jesus, I trust in You.

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“‘Ephphatha!’ (that is, ‘Be opened!’)” The only time this Aramaic word is found in the New Testament is in this passage from Mark. Even more interesting, the man is likely not even Jewish. Christ is visiting the district of Decapolis, which is primarily Greek, the home of  philosophers who seek truth through their own understanding. 

But truth is not just a concept. Truth is a Person, and Christ hears the pleas of the deaf man’s friends. He desires to open all of their ears and mouths to the truth. 

“Ephphatha” was spoken with a groan to heaven and with the tangible acts of touching the man’s ears and tongue. The miracle itself is very sacramental, using outward signs to signify a deeper reality, as well as the actual restoration of hearing and speech. It is not just the man’s body that has been healed; his soul is now open to hear words of truth – truth that he might never have encountered on his own.

What was it like for that man? Imagine the first five minutes after his healing. The first voice he ever heard was the voice of his Creator. Shortly after, he heard the voices of the others, those who had brought him to Christ, lifted in praise. His ears and mouth are opened. It would not be  surprising if he spent the rest of his life using those gifts to recount the story of the miracle, the Truth that is a Person, not just a philosophy.

This is also true for the people who witness the miracle. They experience a deeper spiritual reality than they ever could have encountered through their own philosophical efforts. They recognize the miracle immediately. Their mouths are opened as well; they “proclaim” His praises: “He has done all things well.”

The Greeks considered human beings “rational animals” because we have an intellect and a free will, not just physical bodies. That much is true, but Christ takes us even deeper. A human being is not just a mortal body, but an immortal soul with the capacity to recognize Truth as a Person, and to be transformed by that Person forever.

You and I may be able to hear and speak perfectly well. But what are those gifts for? What is their purpose? Do we seek to listen to truth? Do we speak it? Christ’s healing is for us to go back to “how things used to be.” Every encounter with Him is meant to take us deeper, to open us further to His love, to His truth. 

“Ephphatha!” Be opened. What are the impediments that prevent you from hearing or speaking the truth He has given us? Is it fear? Self-doubt? Indecision? Uncertainty? Indifference? Christ speaks to you what He spoke to the deaf man: Be opened. 

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“‘¡Effetá!’ (es decir, ‘¡Ábrete!’)” La única vez que se encuentra esta palabra aramea en el Nuevo Testamento es en este pasaje de Marcos. Aún más interesante, es probable que el hombre ni siquiera sea judío. Cristo visita la región de Decápolis, de mayoría griega, cuna de filósofos que buscan la verdad a través de su propio entendimiento.

Pero la verdad no es solo un concepto. La verdad es una Persona, y Cristo escucha las súplicas de los amigos del sordo. Desea abrirles los oídos y las bocas a la verdad.

“Effetá” fue pronunciado con un gemido al cielo y con el acto tangible de tocar los oídos y la lengua del hombre. El milagro en sí es muy sacramental, ya que utiliza signos externos para significar una realidad más profunda, así como la restauración actual de la audición y el habla también. No solo el cuerpo del hombre ha sido sanado; su alma ahora está abierta a escuchar palabras de verdad, una verdad que tal vez nunca habría encontrado por sí solo.

¿Cómo fue la experiencia de ese hombre? Imagine los primeros cinco minutos después de su sanación. La primera voz que escuchó fue la de su Creador. Poco después, escuchó las voces de los demás, los que lo habían llevado a Cristo, alabando a Dios. Sus oídos y su boca se abrieron. No sería sorprendente si pasara el resto de su vida usando esos dones para contar la historia del milagro, la Verdad que es una Persona, no solo una filosofía.

Esto también aplica a quienes presencian el milagro. Experimentan una realidad espiritual más profunda de la que jamás habrían podido experimentar por sus propios esfuerzos filosóficos. Reconocen el milagro de inmediato. Sus bocas también se abren y “proclaman” sus alabanzas: “¡Qué bien lo hace todo!”

Los griegos consideraban a los seres humanos “animales racionales” porque poseemos intelecto y libre albedrío, no solo cuerpos físicos. Eso es cierto, pero Cristo nos lleva aún más lejos. Un ser humano no es solo un cuerpo mortal, sino un alma inmortal con la capacidad de reconocer la Verdad como Persona y ser transformado por Él para siempre.

Tú y yo podemos oír y hablar perfectamente. Pero ¿para qué sirven esos dones? ¿Cuál es su propósito? ¿Buscamos escuchar la verdad? ¿La proclamamos? La sanación de Cristo nos permite volver a “como eran las cosas antes”. Cada encuentro con Él tiene como objetivo llevarnos a una profundidad mayor, abrirnos más a su amor, a su verdad.

“¡Effetá!” Ábrete. ¿Cuáles son los impedimentos que te impiden escuchar o expresar la verdad que Él nos ha dado? ¿El miedo? ¿La duda? ¿La indecisión? ¿La incertidumbre? ¿La indiferencia? Cristo te dice lo mismo que le dijo al sordo: Ábrete.

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Hailing from Nashville, Catherine is a graduate of Christendom College with a lifelong passion for words. Her love of writing and her Catholic Faith continue to shape her as a freelance editor, copywriter, and (aspiring) novelist, where she pursues her passions for the love and greater glory of God.

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Saint Agabus the Prophet, one of the seventy disciples, and martyr. The seventy disciples were chosen by the Lord to go before Him to preach the gospel. St. Agabus was with the twelve disciples in the upper room on the day of Pentecost, and he was filled with the Holy Spirit, the Comforter.

He received the gift of prophecy, as the Acts of the Apostles tells us, “And as we stayed many days, a certain prophet named Agabus came down from Judea. When he had come to us, he took Paul’s belt, bound his own hands and feet, and said, ‘Thus says the Holy Spirit, so shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles.’” (Acts 21:10-11) This prophecy was fulfilled. (Acts 21:17-36)

He also prophesied about a famine on all the earth, and this was fulfilled during the time of Claudius Caesar, the Roman Emperor. (Acts 11:27-28) He preached the gospel together with the holy apostles. He went to many countries, teaching and converting many of the Jews and the Greeks to the knowledge of the Lord Christ. He sanctified them by the life-giving baptism.

This moved the Jews of Jerusalem to arrest him, and they tortured him by beating him severely, and putting a rope around his neck, and they dragged him outside the city. They stoned him there until he gave up his pure spirit. At this moment, a light came down from heaven. Everyone saw it as a continuous column between his body and heaven. A Jewish woman saw it and said, “Truly this man was righteous.” She shouted in a loud voice, “I am a Christian and I believe in the God of this saint.” They stoned her also and she died and was buried with him in one tomb.

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