14 February 2026 – Feast of Saints Cyril and Methodius

Acts 13:46-49; Luke 10:1-9

Homily

In the Gospel, we have two versions of Jesus sending His disciples on mission: the first, common to the three synoptic Gospels, is addressed to the twelve Apostles; the other, longer version, from which we have just read a passage, is addressed to the seventy-two disciples. This Gospel account is very appropriate for the celebration of Saints Cyril and Methodius, apostles to the Slavic peoples.

8 February 2026 – 5th Sunday in Ordinary Time, Year A

Is 58:7-10 -- 1 Cor 2:1-5 -- Mt 5:1, 13-16

H O M I L Y

Paul was one of the greatest minds of his time. He had been trained by the best teachers in Israel. He had learned everything that could be taught from the wisdom of Israel as well as that of the Greeks. When he came to Athens to proclaim the Good News, he thought that the best way to gain acceptance was to meet the people of the Agora on their own level, using his knowledge of their philosophers and poets. It did not work at all! It was a lesson for Paul, and he changed his method. When he came to Corinth, a much more popular city with a very decadent moral life and few intellectuals, he came as a poor man, bearing the cross of Christ in his flesh. And it worked. It was a few years later that he wrote to them the text we heard a few moments ago: Brothers, when I came to you, I did not come to proclaim the mystery of God with the prestige of human language or wisdom. Among you, I wanted to know nothing other than Jesus Christ, the crucified Messiah. And it was in weakness, fearful and trembling, that I came to you. My language, my proclamation of the Gospel, had nothing to do with the language of wisdom that seeks to convince; but it was the Spirit and his power that were manifested...

13 février 2026- vendredi de la 5^ème semaine ordinaire

1R 11, 29-32. 12, 19 ; Mc 7, 31-37

H O M É L I E 

          Les Évangiles nous montrent rarement Jésus en dehors du territoire d’Israël. Dans les passages de l’Évangile de Marc que nous avons lus ces jours-ci, Jésus était allé dans la région de Tyr, au nord du Lac de Galilée. C’était une région limitrophe, avec une population mêlée, de religion surtout païenne. C’est là qu’il avait guéri la fille de la Syro-phénicienne. Et, au début du texte d’aujourd’hui, nous le voyons quitter Tyr, passer par Sidon, en direction du Lac de Galilée et aller directement en terre païenne, dans la fédération de dix villes qu’on appelait la Décapole.

13 February 2026 – Friday of the 5th week in Ordinary Time

1 Kings 11:29–32, 12:19; Mark 7:31–37

HOMILY

The Gospels rarely show us Jesus outside the territory of Israel. In the passages from the Gospel of Mark that we have read these days, Jesus had gone to the region of Tyre, north of the Sea of Galilee. It was a border region with a mixed population, mostly pagan in religion. It was there that he healed the daughter of the Syro-Phoenician woman. And at the beginning of today's text, we see him leaving Tyre, passing through Sidon, heading towards the Sea of Galilee and going directly into pagan territory, into the federation of ten cities known as the Decapolis.

12 février 2026 – jeudi de la 5^ème semaine ordinaire

1R 11, 4-13 ; Mc 7, 24-30

HOMÉLIE

            Cet Évangile nous révèle beaucoup de choses aussi bien sur la personne de Jésus que sur la prière. D’ailleurs, notre attitude face à la prière révèle en général assez bien l’image que nous avons de Dieu et du Christ.

11 février 2026, mercredi de la 5^ème semaine ordinaire

1R 10, 1-10; Mc 7,14-15.17-23

Homélie

          La lecture d’Évangile que nous venons d’entendre est la continuation de celle d’hier. Marc nous y raconte l'une des rencontres difficiles et douloureuses entre Jésus et les autorités du peuple – c’est-à-dire Pharisiens et Scribes -- qui se sont donnés comme tâche de le prendre en faute, pour se débarrasser de lui. Jésus les traite une fois de plus d'hypocrites, car ils ont fini par donner tellement d'importance aux pratiques religieuses extérieures, qu'ils ont perdu de vue la relation entre ces pratiques et l'expérience personnelle de Dieu.