READING 1
John 15:12-15

This is my commandment, that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.

READING 2
From the Catechism of the Catholic Church

2338 The chaste person maintains the integrity of the powers of life and love placed in him. This integrity ensures the unity of the person; it is opposed to any behavior that would impair it. It tolerates neither a double life nor duplicity in speech.

2339 Chastity includes an apprenticeship in self-mastery which is a training in human freedom. The alternative is clear: either man governs his passions and finds peace, or he lets himself be dominated by them and becomes unhappy. “Man’s dignity therefore requires him to act out of conscious and free choice, as moved and drawn in a personal way from within, and not by blind impulses in himself or by mere external constraint. Man gains such dignity when, ridding himself of all slavery to the passions, he presses forward to his goal by freely choosing what is good and, by his diligence and skill, effectively secures for himself the means suited to this end.”¹

2340 Whoever wants to remain faithful to his baptismal promises and resist temptations will want to adopt the means for doing so: self-knowledge, practice of an ascesis adapted to the situations that confront him, obedience to God’s commandments, exercise of the moral virtues, and fidelity to prayer. “Indeed it is through chastity that we are gathered together and led back to the unity from which we were fragmented into multiplicity.”²

2341 The virtue of chastity comes under the cardinal virtue of temperance, which seeks to permeate the passions and appetites of the senses with reason.

2342 Self-mastery is a long and exacting work. One can never consider it acquired once and for all. It presupposes renewed effort at all stages of life. The effort required can be more intense in certain periods, such as when the personality is being formed during childhood and adolescence.

2343 Chastity has laws of growth which progress through stages marked by imperfection and too often by sin. “Man… day by day builds himself up through his many free decisions; and so he knows, loves, and accomplishes moral good by stages of growth.”³

2344 Chastity represents an eminently personal task; it also involves a cultural effort, for there is “an interdependence between personal betterment and the improvement of society.” Chastity presupposes respect for the rights of the person, in particular the right to receive information and an education that respect the moral and spiritual dimensions of human life.

2345 Chastity is a moral virtue. It is also a gift from God, a grace, a fruit of spiritual effort. The Holy Spirit enables one whom the water of Baptism has regenerated to imitate the purity of Christ.

2346 Charity is the form of all the virtues. Under its influence, chastity appears as a school of the gift of the person. Self-mastery is ordered to the gift of self. Chastity leads him who practices it to become a witness to his neighbor of God’s fidelity and loving kindness.

2347 The virtue of chastity blossoms in friendship. It shows the disciple how to follow and imitate him who has chosen us as his friends, who has given himself totally to us and allows us to participate in his divine estate. Chastity is a promise of immortality.

Chastity is expressed notably in friendship with one’s neighbor. Whether it develops between persons of the same or opposite sex, friendship represents a great good for all. It leads to spiritual communion.

REFLECTION

At the Last Supper, Jesus taught His disciples what true friendship means: totality of self-gift even to the degree of laying down my life for my friend; totality of trust, even to the point that I do whatever my friend tells me; totality of self-revelation, even to the point that I entrust my whole heart to my friend.

The Program for Priestly Formation 6^th edition sets out friendship with Jesus as one of the goals of seminary formation. How do we develop such great heights of friendship? The Catechism teaches us that it goes along with the virtue of chastity, which “blossoms in friendship.” Chastity is the virtue that governs our personal relationships, particularly in the dimensions of intimacy. Intimacy is based on the sharing of our interior lives. We have intimacy when heart speaks to heart, when the inside of me is inside of you and the inside of you is inside of me. Our capacity to take another into our heart is a uniquely human quality, made in the image of God (cf. John 17).

This requires a path of self-knowledge. We have to grow in awareness of what is in our hearts and how we are affected by our relationships as well as by the culture. It also requires self-mastery, in our ability to freely choose to receive or not, to share or not, to trust or not. It requires self-gift, in our ability to discern and then actually to give ourselves to another and open ourselves to the gift of another. All this we can learn from St. Joseph’s Most Chaste Heart.

How well do you know yourself? How free are you interiorly? How far along the path of self-mastery and self-gift have you come? How are your relationships? How developed is the virtue of chastity in your life? How is your friendship with Jesus? How is your friendship with others?

PRAYERS

Litany of St. Joseph or
Ancient Prayer of St. Joseph or
Ad te beate Ioseph

1. Gaudium et Spes x 17. ↩︎
2. St. Augustine, Confessions 10, 29, 40.s x 17. ↩︎
3. Familiaris Consortio 23. ↩︎

Copyright © 2026 by St. Vincent Archabbey

READING 1
Luke 14:7-11

Now he told a parable to those who were invited, when he marked how they chose the places of honor, saying to them, “When you are invited by any one to a marriage feast, do not sit down in a place of honor, lest a more eminent man than you be invited by him; and he who invited you both will come and say to you, ‘Give place to this man,’ and then you will begin with shame to take the lowest place. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, go up higher’; then you will be honored in the presence of all who sit at table with you. For every one who exalts himself will be humbled, and he who humbles himself will be exalted.”

READING 2
From a Sermon on St. Joseph by St. Francis de Sales

But if St. Joseph was careful to keep his virtues hidden under the shelter of his most holy humility, he took special care to conceal the precious pearl of his virginity; it is for this reason that he consented to be married, so that no one might know it, and that, under the holy veil of marriage, he might live more hidden. By this, virgins and those who wish to live chastely are taught that it is not enough for them to be virgins, if they are not humble, and if they do not enclose their purity in the precious box of humility; for otherwise it will happen to them as to foolish virgins, who, for want of humility and merciful charity, were shut out from the marriage feast of the Bridegroom [Matthew 25:1-12], and thus were forced to go to the marriage of the world, where they do not observe the counsel of the heavenly Spouse, who says that it is necessary to be humble to enter the wedding feast, I mean that it is necessary that one practice humility: for, He says, in going to a marriage feast, or “being invited to a marriage feast, take the lowest place” [Luke 14: 8,10]. By this we see how necessary humility is for the preservation of virginity, since undoubtedly no will be admitted to the heavenly banquet and to the nuptial feast that God prepares for virgins in the celestial dwelling place, unless they be accompanied by this virtue.

REFLECTION

Humility protects all the virtues, including chastity. Charity is the form of the virtues, giving them their height, direction and purpose. Humility is the ground of the virtues, providing their safe and stable foundation. Dietrich von Hildebrand, in his great work Transformation in Christ, enumerates several attitudes that mitigate against humility: pride that hates goodness, is blind to value, isolates and divides, turns freedom into license, and refuses all submission as such. With lesser forms of pride, we might reject the sovereignty of God, consider ourselves more valuable because of our virtues, consider our virtues as being due to ourselves instead of God. He also notes the dangers of vanity and haughtiness in which we display our own virtues or hold ourselves above submission to other persons, respectively. The humility of St. Joseph is a great teacher for us and uniting our heart with his can help us, by God’s grace, to grow in all the virtues for the sake of Jesus and Mary.

In what ways is your humility threatened? Which attitudes listed by von Hildebrand resonate with you as potential dangers? What makes it difficult for you to take the lowest place, as instructed by Jesus?

PRAYERS

Litany of St. Joseph or
Ancient Prayer of St. Joseph or
Ad te beate Ioseph

Copyright © 2026 by St. Vincent Archabbey

READING 1
Luke 2:1-7

In those days a decree went out from Caesar Augustus that all the world should be enrolled. This was the first enrollment, when Quirinius was governor of Syria. And all went to be enrolled, each to his own city. And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be enrolled with Mary his betrothed, who was with child. And while they were there, the time came for her to be delivered. And she gave birth to her first-born son and wrapped him in swaddling cloths, and laid him in a manger, because there was no place for them in the inn.

READING 2
From a Sermon on St. Joseph by St. Francis de Sales

It is certainly with very good reason that St. Joseph is said to resemble the palm tree, for he was always strong, courageous, constant, and persevering. There is a great difference between constancy and perseverance, and between strength and courage. We call those constant who stand firm and prepared to suffer the assaults of their enemies, without weakening or losing courage during the combat; but perseverance chiefly concerns a certain interior weariness that comes upon us amidst the lengthy duration of our sufferings, which is as powerful an enemy as can be encountered. Now perseverance makes us despise this enemy in such a way that we remain victorious by a continual evenness and submission to the will of God. Strength is what makes us powerfully resist the attacks of our enemies; but courage is a virtue that makes one not only hold oneself in readiness to fight or to resist when the occasion presents itself, but also to attack the enemy at the moment when it is least expected. Now our glorious St. Joseph was endowed with all these virtues, and he practiced them marvelously well.

You understand, then, how exalted was the dignity of St. Joseph, and how full he was of all sorts of virtues; nevertheless, he was more abject and humble than one can say or imagine. One example alone suffices to make it well understood. He goes into his own country and to his own town of Bethlehem, and no one was turned away from all the inns but himself, at least as far as we know; thus he was forced to retire and to take his chaste Spouse into a stable, among the oxen and asses [Luke 2:4-7]. Oh, to what extremity was his abjection and his humility reduced! His humility was the reason, thus St. Bernard explains it, that he wanted to leave Our Lady when he saw that she was with child; for St. Bernard says that he held this conversation with himself: “And what is this? I know that she is a virgin, for we have made a vow together to keep virginity and purity, which she would not on any account break; yet I see that she is with child and that she is a mother: how can it be that maternity is found in virginity and that virginity does not prevent maternity? O God!, he said to himself, must she not be that glorious ‘Virgin,’ of whom the prophets declare that ‘shall conceive’ and be the Mother of the Messiah [Isaiah 7:14]? Oh, if it be so, God forbid that I should remain with her, I who am so unworthy. It is better that I leave her secretly on account of my unworthiness, and that I do not remain any longer in her company.” An admirable feeling of humility, making St. Peter cry out in the boat in which he was with Our Lord, when Peter saw His almighty power manifested in the great draught of fishes on His only commanding that they cast their nets into the sea: “O Lord,” he said, completely overwhelmed by a feeling of humility like St. Joseph, “depart from me, for I am a sinful man” [Luke 5:8], and hence I am not worthy to be with You. I know well, he meant to say, that if I throw myself into the sea, I shall perish; but, You, who are all powerful, will walk upon the waters without danger; therefore, I entreat You to depart from me, and not that I should depart from You.

REFLECTION

St. Francis de Sales was a great lover and admirer of St. Joseph. He held St. Joseph in very high esteem and presented him unhesitatingly as a great example for our imitation. Here he lauds St. Joseph’s constancy, perseverance, courage and strength. He distinguishes those four qualities, but together they provide a picture of stability and trustworthiness in the face of any kind of adversity. St. Joseph can teach us that kind of stability as well in the midst of the trials we are subjected to in this world. As the prevailing philosophies and political ideologies drift farther away from Christianity, our faith is threatened. We know there were more martyrs in the twentieth century than all previous centuries combined. It takes constancy, perseverance, strength and courage to be a follower of Christ.

Even more importantly, though, it takes humility. Joseph found himself in a lofty place, to be the man closest to Jesus at His Incarnation and for the majority of His earthly life. Aware that this honor was not one he could choose for himself, St. Francis de Sales (following St. Bernard) explains Joseph’s decision to release Mary from him, to give her leave to depart from him. But it is the same humility that accepts the calling when it is presented to him clearly by the angel in the dream: “You shall name him Jesus,” telling him in this way that he was to be the earthly father who would foster Jesus’s earthly life. How is your heart? Constant? Persevering? Strong? Courageous? Humble? Do you refuse to grasp at honors and yet are ready to accept them if it is God’s will? Are you ready to answer God’s call for you?

PRAYERS

Litany of St. Joseph or
Ancient Prayer of St. Joseph or
Ad te beate Ioseph

Copyright © 2026 by St. Vincent Archabbey

Introduction to the Week of Consecration to the Heart of St. Joseph

We make our way to consecrated our hearts to the Most Sacred Heart of Jesus by first going through the path that Jesus Himself went through. The first step was actually creating the Immaculate Conception and still finding in her many years later the pure Heart and readiness to say Yes, but first God entrusted her to the Most Chaste Heart of St. Joseph. St. Joseph’s marriage to the Virgin Mary was a necessary precursor to the Annunciation. God did not create the Most Sacred Heart of Jesus in the womb of Mary until her Immaculate Heart had first been entrusted to St. Joseph. We can muse over the reasons for this, but one seems to be that God started the work of redemption not just with an individual dropped from the sky, but rather with a family. There was one cell of perfect love from which the grace of redemption could pour forth. And in that little Holy Family there was already a taste of heaven.

For this reason, by conforming and even consecrating our hearts to the heart of Joseph, we prepare our hearts for consecration to the Sacred Heart of Jesus. What then are the qualities of his heart? We meditate first on its purity. Although there have been discussions about the sinlessness of Joseph, the great Josephologist, Fr. Francis Filas wrote in his monumental work The Man Closest to Jesus: “All authorities agree that St. Joseph must have been confirmed in grace. This is a minimum opinion, generally accepted. It means that God’s providence surrounded the Saint with such helps that he did not sin grievously nor, in general, did he commit fully deliberate sin. The reason usually given for holding this opinion rests on Joseph’s vocation and on his intimacy with mary and with Jesus.”¹ St. John Henry Newman makes the same claim in our first meditation.

St. Francis de Sales was a great lover and preacher about St. Joseph and he invites us to meditate on St. Joseph’s great virtues such as courage, perseverance, constancy, and above all humility. He further emphasizes the connection between St. Joseph’s humility and his chastity. As one of his great virtues, chastity is so beautiful and so little understood. To reflect on the most chaste heart of St. Joseph we consider some passages from the Catechism on Chastity.

The Popes have seen St. Joseph as a great lover of Jesus and Mary and their protector. By extension, he continues to love and protect the mystical Body of Jesus, the Church, which has Mary as its heart and perfection in heaven. For that reason he is our guardian and protector as well. By learning to place ourselves under his protection, we will conform our hearts more and more to his.

1. Francis Lad Filas, Joseph: The Man Closest to Jesus: The Complete Life, Theology and
   Devotional History of St. Joseph (St. Paul Editions, 1962), 413. ↩︎

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Day 13: The Pure Heart of St. Joseph

READING 1
Psalm 15

Lord, who may abide in your tent, and dwell on your holy mountain? Whoever walks without fault; who does what is upright, and speaks the truth from his heart. Whoever does not slander with his tongue; who does no wrong to a neighbor, who casts no slur on a friend, who looks with scorn on the wicked, but honors those who fear the Lord. Who keeps an oath, whatever the cost, who lends no money at interest, and accepts no bribes against the innocent. Such a one shall never be shaken.

READING 2
From a meditation on St. Joseph prepared by St. John Henry Newman

(1) Joseph was pure and innocent in a way unlike any other man who ever lived, our Lord excepted. His soul was as white as snow. He had nothing whatever within his heart to make him ashamed, and he would have found it most difficult to find matter for confession. O Joseph, make me so blameless and irreproachable that I should not care though friends saw into my heart as perfectly as Jesus and Mary saw into thine. O gain me the grace of holy simplicity and affectionateness, so that I may love thee, Mary, and, above all, Jesus, as thou didst love Jesus and Mary.

(2) Joseph was as humble as he was sinless. He never thought of himself, but always of the Infant Saviour, whom he carried in his arms. O holy Joseph, make me like thee in purity, simplicity, innocence and devotion.

(From Tuesday of his Meditations for Eight Days)

REFLECTION

We begin our week of St. Joseph guided by St. John Henry Newman, reflecting on Joseph’s purity of heart, his holy simplicity, his innocence and his devotion. Purity, simplicity and innocence include an integrity and transparency that means one is the same, consistent—all the way through. Like pure spring water, it is not discolored and has no debris. It is pure and clear. Joseph’s yes meant yes and his no meant no.

Newman invites us into a meditation on our own hearts, in how it would feel to be totally seen, the way that Jesus and Mary could totally see Joseph. Do we have the taint of the world or the duplicity of sin? How integrated is my heart? Is there anything that would cause me to feel shame, standing totally exposed before Jesus and Mary? The Sacrament of Confession is the place where we can expose everything to Jesus and He heals it with His mercy so we never need to be ashamed before Him.

Newman also gives the true motive of this purity of heart—so that I can love Jesus and Mary like St. Joseph did. That’s the goal of this week. Throughout the week we have a choice of prayers. Feel free to pray all of them, or to choose a different one each day, as you feel led by the Holy Spirit.

PRAYERS

Litany of St. Joseph or
Ancient Prayer of St. Joseph or
Ad te beate Ioseph

Copyright © 2026 by St. Vincent Archabbey

READING 1
Psalm 1:1-3

Blessed indeed is the man who follows not the counsel of the wicked, nor stands in the path with sinners, nor abides in the company of scorners, but whose delight is the law of the Lord, and who ponders his law day and night. He is like a tree that is planted beside the flowing waters, that yields its fruit in due season, and whose leaves shall never fade; and all that he does shall prosper.

READING 2
From Pope Leo XIV’s address to seminarians from Spain on Feb 28,2026

There is a quote from the author Chesterton that can serve as a key to understanding everything I would like to share with you: “Take away the supernatural, and what remains is the unnatural.”¹

[…] Having a supernatural view does not mean fleeing from reality, but learning to recognize God’s action in the concrete reality of each day; a vision that cannot be improvised or delegated, but must be learned and exercised in the ordinary course of life…. This believing outlook on reality needs to be translated every day into concrete choices in life; otherwise, even intrinsically good practices—such as study, prayer, community life—can become empty and distorted, becoming mere fulfillment. A simple and proven way to safeguard this view is to practice the presence of God, which keeps the heart awake and life constantly focused on Him.

Sacred Scripture expresses this truth with a simple image in the first psalm, when it describes the righteous as “a tree planted by streams of water, that yields its fruit in its season, and its leaf does not wither” (Ps 1:3). It is not fruitful because of an absence of difficulties, but because of the place where it has taken root. Wind, winter, drought, and pruning are all part of its growth, but neither storm nor drought can destroy it when its roots are deep and close to the source. Scripture itself, however, recognizes the paradox of the fig tree that does not bear fruit despite the care it receives (cf. Lk 13:6-9).

It is said that trees “die standing”: they remain upright, they retain their appearance, but inside they are already dry. Something similar can happen in the life of a seminary or of a seminarian—and later in the life of a priest—when fruitfulness is mistaken for the intensity of activities or with merely external care for appearances. Spiritual life does not bear fruit because of what is visible, but because of what is deeply rooted in God. When that root is neglected, everything ends up drying up inside, until, silently, it ends up “dying standing upright.”

Deep down, the supernatural gaze springs from the simplest and most decisive aspect of vocation: being with the Master. Jesus called those he wanted “to be with him” (Mk 3:14). That is the foundation of all priestly formation: staying with Him and allowing oneself to be formed from within; seeing God at work and recognizing how He works in one’s own life and in that of His people. Therefore, although human means, psychology and formative tools are valuable and necessary, they cannot replace this relationship. The true agent of this journey is the Holy Spirit, who shapes the heart, teaches us to respond to grace and prepares us for a fruitful life in the service of the Church. Everything begins now, in the ordinary routine of each day, where each one decides whether to remain with the Lord or to try to sustain oneself by one’s own strength alone.

PRAYERS

Litany of Healing and Repentance in the Eucharist
Radiating Christ

1. Cf. Heretics, VI. ↩︎

Copyright © 2026 by St. Vincent Archabbey

READING 1
Proverbs 4:20-23

My son, be attentive to my words; incline your ear to my sayings. Let them not escape from your sight; keep them within your heart. For they are life to him who finds them, and healing to all his flesh. Keep your heart with all vigilance; for from it flow the springs of life.

READING 2
From the encyclical Dilexit Nos, on the Sacred Heart of Jesus, by Pope Francis

13. All our actions need to be put under the “political rule” of the heart. In this way, our aggressiveness and obsessive desires will find rest in the greater good that the heart proposes and in the power of the heart to resist evil. The mind and the will are put at the service of the greater good by sensing and savouring truths, rather than seeking to master them as the sciences tend to do. The will desires the greater good that the heart recognizes, while the imagination and emotions are themselves guided by the beating of the heart.

14. It could be said, then, that I am my heart, for my heart is what sets me apart, shapes my spiritual identity and puts me in communion with other people. The algorithms operating in the digital world show that our thoughts and will are much more “uniform” than we had previously thought. They are easily predictable and thus capable of being manipulated. That is not the case with the heart.

15. The word “heart” evokes the inmost core of our person, and thus it enables us to understand ourselves in our integrity and not merely under one isolated aspect.

16. This unique power of the heart also helps us to understand why, when we grasp a reality with our heart, we know it better and more fully. This inevitably leads us to the love of which the heart is capable, for “the inmost core of reality is love.”

REFLECTION

Blaise Paschal said famously in his Pensées, “The heart has its reasons which reason knows nothing of.” When we learn to encounter reality from the heart, we see more clearly, respond to things as they are, and our responses are more grounded. We bring the core of our person to bear and act out of our true identity. This is different than heady abstractions or merely emotional reactions. Do you remain in touch with your heart as you encounter the world around you? Do you listen to the reasons of the heart as you try to decide what to say or do next? Do you see with the eyes of heart when you are interacting with other human beings? Are you able to see that the inmost core of reality is love?

PRAYERS

Litany of the Fearful Heart
Radiating Christ

Copyright © 2026 by St. Vincent Archabbey

READING 1
John 7:37-39

On the last day of the feast, the great day, Jesus stood up and proclaimed, “If any one thirst, let him come to me and drink. He who believes in me, as the Scripture has said, ‘Out of his heart shall flow rivers of living water.’” Now this he said about the Spirit, which those who believed in him were to receive; for as yet the Spirit had not been given, because Jesus was not yet glorified.

READING 2
From the Catechism of the Catholic Church on Contemplative Prayer

2710 The choice of the time and duration of the prayer arises from a determined will, revealing the secrets of the heart. One does not undertake contemplative prayer only when one has the time: one makes time for the Lord, with the firm determination not to give up, no matter what trials and dryness one may encounter. One cannot always meditate, but one can always enter into inner prayer, independently of the conditions of health, work, or emotional state. The heart is the place of this quest and encounter, in poverty and in faith.

2711 Entering into contemplative prayer is like entering into the Eucharistic liturgy: we “gather up” the heart, recollect our whole being under the prompting of the Holy Spirit, abide in the dwelling place of the Lord which we are, awaken our faith in order to enter into the presence of him who awaits us. We let our masks fall and turn our hearts back to the Lord who loves us, so as to hand ourselves over to him as an offering to be purified and transformed.

2712 Contemplative prayer is the prayer of the child of God, of the forgiven sinner who agrees to welcome the love by which he is loved and who wants to respond to it by loving even more. But he knows that the love he is returning is poured out by the Spirit in his heart, for everything is grace from God. Contemplative prayer is the poor and humble surrender to the loving will of the Father in ever deeper union with his beloved Son.

REFLECTION

The grace of contemplative prayer is a grace of pure receptivity. It requires opening the heart and exposing the poverty of a spiritual womb that God has placed there. Jesus said literally, “Out of his koilia [womb] shall flow rivers of living water.” A woman’s womb is an organ that cannot fill itself and serves essentially no purpose until it is filled from the outside and serves the most amazing purpose when it becomes the cradle of new life and brings to birth the infinite good of a human being made in God’s image and likeness. There is an analogous place in every human heart with that same kind of poverty that cannot fill itself and feels useless until it is filled with God and serves the most amazing purpose. That spiritual womb in the heart is the place of contemplative prayer. It is a secret place that we can only expose to God through poor and humble surrender.

What secrets lie hidden in your heart? What is it like to encounter Jesus in your heart in poverty and faith? How often do you gather up your heart under the prompting of the Holy Spirit and abide in that inner dwelling where Jesus always awaits you? Do you allow God to pour His love into your heart through the Holy Spirit?

PRAYERS

Litany of the Fearful Heart
Radiating Christ

Copyright © 2026 by St. Vincent Archabbey

READING 1
Psalm 19:13-15

But who can detect their own errors? From hidden faults acquit me. From presumption restrain your servant; may it not rule me. Then shall I be blameless, clean from grave sin. May the spoken words of my mouth, the thoughts of my heart, win favor in your sight, O Lord, my rock and my redeemer!

READING 2
From the Catechism of the Catholic Church on the Heart and Prayer

2562 Where does prayer come from? Whether prayer is expressed in words or gestures, it is the whole man who prays. But in naming the source of prayer, Scripture speaks sometimes of the soul or the spirit, but most often of the heart (more than a thousand times). According to Scripture, it is the heart that prays. If our heart is far from God, the words of prayer are in vain.

2563 The heart is the dwelling-place where I am, where I live; according to the Semitic or Biblical expression, the heart is the place “to which I withdraw.” The heart is our hidden center, beyond the grasp of our reason and of others; only the Spirit of God can fathom the human heart and know it fully. The heart is the place of decision, deeper than our psychic drives. It is the place of truth, where we choose life or death. It is the place of encounter, because as image of God we live in relation: it is the place of covenant.

REFLECTION

In order to return to the heart and connect with God from the heart, we have to get in touch with deeper realities in our lives. Praying for superficial things will leave our relationship with God at a superficial level. Learning to ask deep questions and prayer for God’s light with deeper things, will also deepen our relationship with God. Pope Francis offers several questions that can help us go more deeply into our hearts:

“Instead of running after superficial satisfactions and playing a role for the benefit of others, we would do better to think about the really important questions in life. Who am I, really? What am I looking for? What direction do I want to give to my life, my decisions and my actions? Why and for what purpose am I in this world? How do I want to look back on my life once it ends? What meaning do I want to give to all my experiences? Who do I want to be for others? Who am I for God? All these questions lead us back to the heart.”¹

PRAYERS

Litany of the Closed Heart
Radiating Christ

1. Pope Francis, Dilexit Nos x 8. ↩︎

Consecration to the Heart of Jesus Through the Hearts of Mary and Joseph

Copyright © 2026 by St. Vincent Archabbey

READING 1
Luke 12: 49-50

Jesus said: “I came to cast fire upon the earth; and would that it were already kindled! I have a baptism to be baptized with; and how I am constrained until it is accomplished!”

READING 2
From Behold the Pierced One by Joseph Cardinal Ratzinger

In the terms of the encyclical [Haurietis Aquas of Pope Pius XI], however, spirituality of the senses is essentially a spirituality of the heart, since the sense and spirit meet, interpenetrate and unite. Spirituality of the senses is spirituality in the sense of Cardinal Newman’s motto: Cor ad cor loquitur (heart speaks to heart), which sums up, in perhaps the most beautiful way, what spirituality of the heart is, a spirituality focused on the Heart of Jesus.

The encyclical adds another important set of motifs to these reflections on the tradition of devotion to the Sacred Heart. For the heart is an expression for the human nadry (passions)—i.e.; not only man’s passions but also the “passion” of being human. Over against the Stoic ideal apatheia, over against the Aristotelian God, who is Thought thinking itself, the heart is the epitome of the passions, without which there could have been no Passion on the part of the Son. The encyclical cites Justin, Basil, Chrysostom, Ambrose, Jerome, Augustine, John Damascene, exhibiting different variations of the same theme, which it sees as common ground in patristic Christology: … passionum nostrarum particeps factus est (he has come to share in our “passions”)….

The topic of the suffering God has become almost fashionable today, not without reason, as a result of the abandonment of a theology which was one-sidedly rationalist and as a result of the rejection of a portrait of Jesus and a concept of God which had been emasculated, where the love of God had degenerated into the cheap platitude of a God who was merely kind, and hence “harmless.” Against such a backdrop Christianity is diminished to the level of philanthropic world improvement, and Eucharist becomes a brotherly meal. The theme of the suffering God can only stay sound if it is anchored in love for God and in prayerful attention to his love. The encyclical Haurietis Aquas sees the passions of Jesus, which are summed up and set forth in the Heart, as the basis, as the reason why, the human heart, i.e., the capacity for feeling, the emotional side of love, must be drawn into man’s relationship with God. Incarnational spirituality must be a spirituality of the passions, a spirituality of “heart to heart”; in that way, precisely, it is an Easter spirituality, for the mystery of Easter, the mystery of suffering, is of its very nature a mystery of the heart.

REFLECTION

The Heart of Jesus integrates human passions into divine love as He expresses His divine love through a human heart. “His human emotions became the sacrament of that infinite and endless love.”¹ Our Christian spirituality is a spirituality of the heart, in which we begin by pondering and, indeed, receiving the passionate love that God has for each one of us. “Behold the Heart that loved the world so much!” Jesus told St. Margaret Mary Alacoque. In gazing upon the passion of love in His Heart, a love we did not and could not earn, then challenges us to let a response of love well up in our own hearts. Will we allow Jesus to draw us into a “heart to heart” with Him?

PRAYERS

Litany of the Closed Heart
Radiating Christ

1. Pope Francis, Dilexit Nos x 60. ↩︎

Consecration to the Heart of Jesus Through the Hearts of Mary and Joseph

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