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DTSTART;VALUE=DATE:20240331
DTEND;VALUE=DATE:20240401
DTSTAMP:20260425T005359
CREATED:20240330T223358Z
LAST-MODIFIED:20240330T223358Z
UID:11745-1711843200-1711929599@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\nEaster Octave\n\n\nMass Readings: Sunday (B)\, Weekdays (II)\nMarch 31 – April 1\, 2024\n\n\n\nSun\n31\nMon\n1\nTue\n2\nWed\n3\nThu\n4\nFri\n5\nSat\n6\n\n\nOffice\nEaster Sunday\nEaster Monday\nEaster Tuesday\nEaster Wednesday\nEaster Thursday\nEaster Friday\nEaster Saturday\n\n\nVigils\n* Easter Vigil\nActs 1:1-26\nActs 2:1-21\nActs 2:22-41\nActs 2:42-3:11\nActs 3:12-26;4:1-4\nActs 4:5-31\n\n\nLauds\nActs 13:28-33\n1 Cor 15:1-11\n1 Cor 15:12-19\n1 Cor 15:20-28\n1 Cor 15:35-41\n1 Cor 15:42-49\n1 Cor 15:50-58\n\n\nMass\n42\n261\n262\n263\n264\n265\n266\n\n\n1st\nActs 10:34a\, 37-43\nActs 2:14\, 22-33\nActs 2:36-41\nActs 3:1-10\nActs 3:11-26\nActs 4:1-12\nActs 4:13-21\n\n\n2nd\nCol 3:1-4\n\n\n\n\n\n\n\n\nGospel\nJohn 20:1-9\nMatt 28:8-15\nJohn 20:11-18\nLuke 24:13-35\nLuke 24:35-48\nJohn 21:1-14\nMark 16:9-15\n\n\nVespers\nRev 1:12-18\nRev 1:1-8\nRev 1:9-11\nRev 2:1-7\nRev 2:8-11\nRev 2:12-17\nRev 2:18-29\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nEaster Vigil Readings* 1st) Gen 1:1-2:2 2nd) Gen 22:1-18 3rd) Exod 14:15-15:1 4th) Isa 54:5-14 5th) Isa 55:1-11 6th) Bar 3:9-15\,32-4:4 7th) Ezek 36:16-17a\,18-28 Epistle) Rom 6:3-11 Gospel) B: Mk 16:1-8
URL:https://laycisterciansofgethsemani.org/event/skema-65/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20240331
DTEND;VALUE=DATE:20240401
DTSTAMP:20260425T005359
CREATED:20240330T223628Z
LAST-MODIFIED:20240330T223628Z
UID:11747-1711843200-1711929599@laycisterciansofgethsemani.org
SUMMARY:Easter Sunday
DESCRIPTION:A NEW DIMENSION OF BEING \nFrom a homily by Pope Benedict XVI1 \n◊◊◊ \n“You seek Jesus of Nazareth\, who was crucified. He is risen. He is not \nhere.” With these words\, God’s messenger\, robed in light\, spoke to the women \nwho were looking for the body of Jesus in the tomb. But the evangelist says the \nsame thing to us: Jesus is not a character of the past. He lives and He walks \nbefore us as one who is alive; he calls us to follow him\, the Living One\, and in \nthis way to discover for ourselves the path of life. At Easter we rejoice because \nChrist did not remain in the tomb\, his body did not see corruption; he belongs \nto the world of the living\, not to the world of the dead; we rejoice because he is \nthe Alpha and also the Omega\, as we proclaim in the Rite of the Paschal candle; \nhe lives not only yesterday\, but today and for eternity. \nBut somehow the Resurrection is situated so far beyond our horizon\, so \nfar outside all our experience that\, returning to ourselves\, we find ourselves \ncontinuing the argument of the disciples: Of what exactly does this “rising” \nconsist? What does it mean for us\, for the whole world\, and the whole of history? \nA theologian once said that the miracle of a corpse returning to life would be \nultimately irrelevant precisely because it would not concern us. In fact if it were \nsimply that someone was once brought back to life\, and no more than that\, in \nwhat way would that concern us? But the point is that Christ’s Resurrection is \nsomething more\, something different. If we may borrow the language of \nevolution\, it is the greatest “mutation”\, absolutely the most crucial leap into a \ntotally new dimension that there has ever been in the long history of life and its \ndevelopment: a leap into a completely new order which does concern us\, and \nconcerns the whole of history. \nThe crucial point is that this man Jesus was not alone\, he was not an “I” \nclosed in upon itself. He was one single reality with the living God\, so closely \nunited with him as to form one Person with him. He found himself\, so to speak\, \nin an embrace with him who is life itself\, an embrace not just on the emotional \nlevel\, but one which included and permeated his being. His own life was not just \nhis own\, it was an existential and essential communion with God\, a “being taken \nup” into God\, and hence\, it could not in reality be taken away from him. \nOut of love\, he could allow himself to be killed\, but precisely by doing so \nhe broke the definitiveness of death\, because in him the definitiveness of life \nwas present. He was one single reality with indestructible life\, in such a way that \nit burst forth anew through death… His death was an act of love\, of self-giving. \nAt the Last Supper he anticipated death and transformed it into self-giving. His \nexistential communion with God was concretely an existential communion with \nGod’s love\, and this love is the real power against death\, it is stronger than \ndeath. \nThe Resurrection was like an explosion of light\, an explosion of love which \ndissolved the hitherto indissoluble <interpenetration> of “dying and \nbecoming”. It ushered in a new dimension of being. A new dimension of life in \nwhich\, in a transformed way\, matter too was integrated and through which a \nnew world emerges. \n  \n1 L’Osservatore Romano English edition – April 19\, 2006 – pg 5.3 \n 
URL:https://laycisterciansofgethsemani.org/event/easter-sunday-2/
CATEGORIES:Vigils Readings
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