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DTSTART;VALUE=DATE:20220911
DTEND;VALUE=DATE:20220912
DTSTAMP:20260405T183315
CREATED:20220910T122835Z
LAST-MODIFIED:20220910T122835Z
UID:9048-1662854400-1662940799@laycisterciansofgethsemani.org
SUMMARY:Skema Wk 24 ORD
DESCRIPTION:Biblical Readings for Office and Mass\n24th Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (II)\nSeptember 11 – 17\, 2022\n\n\n \nSun\n11\nMon\n12\nTue\n13\nWed\n14\nThu\n15\nFri\n16\nSat\n17\n\n\nOffice\n24thSunday\nWeekday\nSt John Chrysostom\nExaltation of the Holy Cross\nOur Lady of Sorrows\nSS Cornelius & Cyprian\nOffice for the Dead\n\n\nVigils\n2 Macc 9:13-29\n2 Macc 10:1-19\n2 Macc 10:20-38\nIsa 52:13-53:12\n2 Macc 7:20-41\n2 Macc 11:1-15\n2 Macc 11:16-38\n\n\nLauds\nAmos 6:8-14\nAmos 7:1-6\nAmos 7:7-9\nIsa 45:21-25\nBaruch 4:9b-20\nAmos 7:10-17\nAmos 8:1-8\n\n\nMass\n132\n443\n444\n638\n639\n447\n448\n\n\n1st\nExod 32:7-11\, 13-14\n1 Cor 11:17-26\, 33\n1 Cor 12:12-14\, 27-31a\nPhil 2:6-11\nHeb 5:7-9\n1 Cor 15:12-20\n1 Cor 15:35-37\, 42-49\n\n\n2nd\n1 Tim 1:12-17\n \n \n \n \n \n \n\n\nGospel\nLuke 15:1-32\nLuke 7:1-10\nLuke 7:11-17\nJohn 3:13-17\nJohn 19:25-27 \nLuke 8:1-3\nLuke 8:4-15\n\n\nVespers\n1 Tim 1:12-20\n1 Tim 2:1-8\n1 Tim 3:1-7\nGal 6:14-18\nCol 1:21-24\n1 Tim 3:8-13\n1 Tim 3:14-4:5\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/skema-wk-24-ord/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220911
DTEND;VALUE=DATE:20220912
DTSTAMP:20260405T183315
CREATED:20220910T123104Z
LAST-MODIFIED:20220910T123104Z
UID:9050-1662854400-1662940799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:A Commentary on the Gospel of Luke by Peter Chrysologus 1 \nFinding something we have lost gives us a fdresh joy\, and we are happier at having found the lost object that we should have been had we never lost it. This parable\, however\, is concerned more with divine tenderness and compassion than with human behavior\, and it expresses a great truth. Humans are too greedy to forsake things of value for love of anything inferior. That is something only God can do. For God not only brought what was not into being\, but he also went after what was lost while still protecting what he left behind\, but he also went after what was lost while still protecting what he had left behind\, and found what was lost without losing what he had in safe keeping. \nThis story\, then\, speaks of no earthly shepherd but of a heavenly one \, and far from being a portrayal of human activity\, this whole parable conceals divine mysteries\, as becomes clear from the number mentioned when Christ says: Which of you\, if you had a hundred sheep and lost one of them… You see how the loss of a single sheep made the shepherd grieve as though the whole flock were no longer in safe keeping but had gone astray\, and how this made him leave the ninety-nine to go after the lost one and search for it\, so that its recovery might make the flock complete again. \nBut let us now unfold the hidden meaning of this heavenly parable. The man who owns the hundred sheep is Christ. He is the good shepherd\, the loving shepherd\, who in a single sheep\, that is in Adam\, fashioned the whole flock of humankind. He set this sheep in a place of rich pasturage amidst the pleasures of paradise\, but heedless of the shepherd’s voice it trusted in nthe howling of wolves\, lost the protection of the sheepfold\, and was pierced through by deadly wounds. \nChrist therefore came into the world to loook for it\, and he found it in nthe Virgin’s womb. He came in the body assumed at his human birth\, and raising that body on the cross\, he placed the lost bsheep on his own shoulders by his passion. Then in the intense joy of the resurrection he brought it to his heavenly home. And he called his friends and neighbors\, that is the angels\, and said to them: Rejoice with me\, for I have found the sheep that was lost. \nThe angels joined Christ in gladness and rejoicing at the return of the Lord’s sheep. They did not take it amiss that he now reigned over them upon the throne of majesty\, for the sin of envy had long since been banished from heaven together with the devil\, and it could not gain entry there again through the Lamb who took away the sin of the world! \nBrothers and sisters\, Christ sought us on earth; let us seek him in heaven. He has borne us up to the glory of his divinity; let us bear him in our bodies by holiness. As the apostle says: Glorify and bear God in your bodies. That person bears God in his b0ody whose bodily activities are free from sin. \n1Journey with the Fathers – Year C – New City Press – New York – 1971 – pg 116 \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-7/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220912
DTEND;VALUE=DATE:20220913
DTSTAMP:20260405T183315
CREATED:20220910T123235Z
LAST-MODIFIED:20220910T123235Z
UID:9052-1662940800-1663027199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:  \nWisdom as the source of life\,  \nfrom Pathways in Scripture by Damasus Winzen. [1] \n  \nThe most wonderful field for contemplation is the way in which God led his chosen people through the vicissitudes of history. Sections of the book of Wisdom\, as well as Sirach reviews the course of Jewish history to praise the magnitude of God=s mercy in which he delivered Israel\, his firstborn\, out of the hands of them that sought his life. There is no better way to a deep understanding of the Scripture than the passages of Wisdom which refer the whole history of the patriarchs to the constant presence of wisdom in God=s chosen ones. A few words are sufficient\, for example\, to put Noah in the full light of God=s eternal designs fulfilled in Christ: When the deluge destroyed the earth\, wisdom healed it again\, steering the course of the just one with contemptible wood. When wisdom throw=s her light on the great fathers of the chosen people\, they begin to shine as the images of him in whom they were all fulfilled.  Sirach is a master in the art of painting\, with a few strokes\, a faithful picture of the great spiritual leaders of Israel and in their portraits we recognize the features of Christ… \n  \nThe teaching of the sapiential books would not be complete\, however\, without the revelation of two other great mysteries\, which represent in some way the beginning and the end of God’s ways: the mystery of the divine personality of the Word of God\, and that of the eternal life of the just. Wisdom is not a mental image or an abstract thought or a guiding principle. It is a divine person. The Lord possessed me in the beginning of his ways\, before he made anything from the beginning. I was set up from eternity and of old before the earth was made. I was with him in forming all things; and was delighted every day\, playing before him at all times\, playing in the world\, and my delights were to be with the children of men (Prov 8:22ff). It is the inner nature of wisdom to be the true\, substantial image of the Father=s glory. The words of wisdom: For she is the breath of the power of God\, and a pure emanation of his almighty glory\, a reflection of the everlasting light and a spotless mirror of God’s majesty\, and the image of his goodness were used in the letter to the Hebrews (1:3) to describe the only-begotten Son of God. \n  \nIf wisdom were only a personification of the law she would be dead. Only as a divine person can she become a source of life. Though she is one\, she can do all things\, and while remaining in herself she makes everything new (Wis 7:27).  As this is shown in the beginning of creation\, so still more gloriously at the end. The last triumph of wisdom is the last judgment\, which will bring eternal life to the just. In the earlier periods of the Old Testament revelation\, the immortality of the soul was shrouded in mystery. Now it enters into the full light of faith.  The souls of the just are in the hands of God\, and the torment of death shall not touch them. In the eyes of the unwise they seemed to die\, but they are in peace (Wis 3:1-2). \n  \nFrom the beginning to the end the universal rule of wisdom has been established. Nevertheless\, those whose eyes have been opened in baptism to the light of Christ will realize that the teaching of Solomon lacks one thing: the foolishness of God\, Christ crucified. Wisdom was going to be more than a guide to the wise\, more than eternal life for the just\, more\, even\, than the beginning of creation. She was to become the Lamb who should not only expose but take away the sin of the world. The Wisdom of Solomon preached reward to the virtuous and death to those who hate her. But more than Solomon is here\, where Christ Jesus becomes unto us sinners wisdom and justice and sanctification\, and redemption through the foolishness of the cross (1Cor 1:30). \n[1] Ann Arbor\, Michigan: Word of Life\, 1976\, pp. 192-194.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-18/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220913
DTEND;VALUE=DATE:20220914
DTSTAMP:20260405T183315
CREATED:20220910T123402Z
LAST-MODIFIED:20220910T123402Z
UID:9054-1663027200-1663113599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St John Chrysostom
DESCRIPTION:  \nSt John Chrysostom – from a book: \nThe Fathers of the Church” By Pope Benedict XVI [1] \n  \nSt John Chrysostom was born on Antioch in Syria om 344.. His father died when he was an infany\, and his mother Anthusa raised him. He studied with the most famous rhetorician of the day\, Libanus. Baptized as a young adult in 368\, John undertook an ascetic life for four years\, living alone on the neighboring Mount Silpius. He extended his stay for a further two years\, living alone in a cave under the guidance of an old hermit. \nHaving fallen ill\, he found it impossible to care for himself and returned to the city and was ordained a deacon and then a priest from 386 to 397 he preached in the cathedral at Antioch\, perhaps the most satisfying and happiest years of his life. There he delivered courses of sermons on books of the Bible. John was nicknamed “Chrysostom”\, that is\, “golden mouthed”\, because of his elqquebce\, \nIn 397 he was taken\, almost by force\, to Constantinople\, ordained bishop\, and made patriarch of the capitol city. He lives ascetically and showed deep concern fpr the poor and the sick. But his style of life offended some powerful people\, including the Empress Eudoxia. Theophilus\, the patriarch of Alexandria\, was also among his enemies\, and in 403 Theophilus presided at a synod near Constantinople that deposed John. John was banished twice\, the first time for only a short while. But during the second exile he died on September 14\, 407 while being forced to travel in harsh weather. John is known for a large corpus of homilies\, most of them on Scripture. Among his best known and most read books are the six books On the Priesthood. \n[1] Fathwers of the Church – Pope Benedict XVI =erdmans Publishing C0 – Grahnd Rapids\, MI – 2020 – pg 169
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-john-chrysostom/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220914
DTEND;VALUE=DATE:20220915
DTSTAMP:20260405T183315
CREATED:20220910T123604Z
LAST-MODIFIED:20220910T123604Z
UID:9056-1663113600-1663199999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Exaltation of Holy Cross
DESCRIPTION:The Triumph of the Cross: a reading from a treatise by St.  John Chrysostom.1 \n  \nIsaiah made it clear that Christ will raise up all men when he said: “The dead shall be raised up again\, even those in the tombs shall be raised up.  For the dew from you is healing for them.”  That was not all.  After his cross\, after his slaughter\, his glory will shine forth more brightly; after his resurrection\, he will advance the message of his Gospel still more. \nHe was bound\, betrayed by an apostle\, spat upon\, outraged with insults\, scourged\, nailed to the cross\, and\, as far as [some] were concerned\, he did not deserve to be buried in a tomb.  His executioners divided his garments.  They suspected that he aspired to be a king\, and he died for it.  “For everyone who makes himself king\, sets himself against Caesar.”  They suspected him of blasphemy\, and he died for it.  “Behold\, you have heard his blasphemy.” \nEven though he would undergo all these torments\, he roused up those who would listen\, he stirred them to courage by saying: “Do not be afraid because of these things which they did to me.  I was crucified\, I was scourged\, I was outraged and insulted by robbers\, I was arrested on suspicion of blasphemy and of being a king.  But after my death and resurrection\, people will look on my sufferings in such a way that no one will say that they were not filled with abundant value and honor.” \nCertainly\, this did come to pass.  And a prophet predicted it long beforehand when he said: “There shall be the root of Jesse\, even he who rises up to rule nations.  In him nations will put their trust\, and his resting place shall be glorious.”  This kind of death is more glorious than a crown.  Certainly\, kings have laid aside their crowns and taken up the cross\, the symbol of his death.  On their purple robes is the cross\, on their crowns is the cross\, at their public prayers is the cross\, on their weapons is the cross\, on the sacred table of their altar is the cross.  Everywhere in the world\, the cross shines forth more brightly than the sun. As it says in the Scriptures: “And his resting place shall be glorious.” \nIn human affairs things do not generally happen that way.  Men of distinction flourish while they are alive; after they die\, their exploits are reduced to nothing.  Anyone could see how true this is not only in the case of the wealthy and rulers but even in the case of the emperor himself.  Their laws are abrogated\, their images are obscured\, people’s memory of them is blotted out\, their name is forgotten\, those who enjoyed their favor are held in scorn.  This is the lot even of those emperors who waged wars\, of those who\, by their nod\, changed the conditions of peoples\, cities\, and affairs\, of those who had the power to put men to death\, of those who could give a reprieve to men on their way to execution.  But all their great powers have perished despite the great honors shown to them while they were alive. \nWith Christ it is quite the opposite.  Before the cross\, his situation was one of shame and dejection.  Judas betrayed him\, Peter denied him\, the others fled.  He stood alone and was led off in the midst of his foes; many who had believed in him now deserted him.  But after he had died on the cross\, his situation was not destroyed but became brighter\, more glorious\, and more sublime.  From this you may understand that the crucified one was no mere man. \n  \n1 Demonstration Against the Pagans That Christ is God. Trans. Paul W. Harkins\, Fathers of the Church Series\, vol. 73. Washington\, D.C.: Catholic University of America Press\, 1985. pp.221ff.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-exaltation-of-holy-cross/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220915
DTEND;VALUE=DATE:20220916
DTSTAMP:20260405T183315
CREATED:20220910T123727Z
LAST-MODIFIED:20220910T123727Z
UID:9058-1663200000-1663286399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Our Lady of Sorrows
DESCRIPTION:From a Sermon in Honor of the Blessed Virgin Mary by Amadeus of Lusanne (CF 18:105-106) \nWith deep calling to deep\, two loves had come together into one and from the two loves was made a single love when the Virgin mother gave to her Son the love she gave to God\, and showed her love for her son in loving God. Therefore the more she loved\, the more she grieved and the greatness of her love brought the increase of her suffering. \nWhat was she doing when she stood on Calvary and saw the cross\, the nails\, the wounds of the One who was dying in innocence and the insatiable cruelty of the Pharisee afire with malice? [Jesus] hung there atoning not for his sins but for ours\, and the Pharisees with the Scribes\, mocking him\, struck him on the head and offered to his lips vinegar mingled with gall that there might be fulfilled the prophecy of David\, saying in the person of Christ\, ‘They added to the pain of my wounds.’ In the midst of this the Mother of God was distressed in mind\, and sorrows seized upon her as upon a woman in childbirth. There are groans\, sobs\, sighs\, sorrow\, grief\, agony\, distress of heart\, fires\, a death more cruel than death. There life is not taken away yet the bitterness of death is suffered. O memory to be revered\, full of devotion and tears\, to recall how that glorious holy soul suffered\, and what anguish she endured in the death of Christ. The pale face of Jesus reflected the bloodless face of his mother. He suffered in the flesh\, she in her heart. Finally the insults and scoffing of the wicked came back upon his mother’s head. The Lord’s death was to her more bitter than her own [would have been]. Although\, taught by the Spirit\, she would not doubt the resurrection\, yet she had to drink the Father’s cup and to know the hour of her own passion. Concerning this\, the venerable Simeon prophesied to her: ‘A sword shall pierce your soul.’ O Lord Jesus\, terrible in your counsels beyond the sons of men\, you did not spare your mother from the sword piercing her soul. By this road must we all pass by the fiery sword turning this way and that to the tree of life which is in the midst of paradise. \nBut to return: Blessed Mary was able to cry out that which was especially appropriate to Christ: ‘O all you who pass by\, behold and see if there is any sorrow like my sorrow. What a sorrow and how great! And in that sorrow what was Mary like? Alas\, as she was then\, how different from the girl who had once tended her son amid a choir of angels while shepherds worshiped and Magi adored him with an offering of mystic gifts. Very different\, not indeed in virtue but in sadness\, not in grace but in grief. For she increased in virtue and grew in grace. For set in the midst of adversity she neither relaxed her modesty nor lost the strength of her constancy. \n  \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-our-lady-of-sorrows/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220916
DTEND;VALUE=DATE:20220917
DTSTAMP:20260405T183315
CREATED:20220910T123914Z
LAST-MODIFIED:20220910T123914Z
UID:9060-1663286400-1663372799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - SS Cornelius & Cyprian
DESCRIPTION:St. Cyprian\, Bishop of Carthage – from Butler=s Lives of Saints [1] \n  \nCaecilius Cyprianus was born about the year 200\, probably at Carthage. According to St. Jerome\, he was a native of Proconsular Africa. Very little is known of his life before he became a Christian. He was a public orator\, teacher of rhetoric\, and pleader in the courts\, and engaged to the full in the life of Carthage\, both public and social. God=s instrument of his conversion\, somewhere about middle age\, was an old priest\, Caecilian\, and Cyprian ever reverenced him as his father and guardian angel. Caecilian\, in turn\, had the greatest confidence in his virtue and on his deathbed recommended his wife and children to Cyprian=s care and protection. A complete change came over Cyrpian=s life. Before his baptism he made a vow of perfect chastity\, which greatly astonished the Carthaginians. \nWith the study of the Holy Scriptures St Cyprian joined that of their best expositors\, and in a short time became acquainted with the works of the great religious writers. He particularly delighted in the writings of his countryman Tertullian. Cyprian was soon made a priest\, and in 248 he was designated for the bishopric of Carthage. At first he refused and sought to flee\, but ultimately yielded and was consecrated. \nThe Church continued to enjoy peace for about a year after Cyprian=s promotion to the see of Carthage\, till the Emperor Decius began his reign by raising a persecution. Years of quiet and prosperity had had a weakening effect among the Christians\, and when the edit reached Carthage there was a stampede to the capitol to register apostasies with the magistrates\, amid cries of ACyprian to the lions@! from the pagan mob. The bishop was proscribed and his goods ordered forfeited\, but Cyprian had already retired to a hiding-place\, something that brought upon him much adverse criticism both from Rome and in Africa. He felt placed on the defensive\, and set out justifying reasons for his actions in several letters to the clergy. \nDuring the absence of Cyprian a priest who had opposed his Episcopal election\, named Novatus\, went into open schism. Some among the lapsed\, as well as some who were displeased at Cyprian=s discipline toward the former\, adhered to him\, for Novatus received all apostates who desired to return to the communion of the Church without requiring any canonical penance. Cyprian denounced Novatus\, and at a council convened at Carthage when the persecution slackened he read a treatise on the unity of the Church. \nThe leaders of the schismatics were excommunicated\, and Novatus departed to Rome to stir up trouble there\, where Novatian had set himself up as antipope. Cyprian recognized Cornelius as the true pope and was active in his support both in Italy and Africa during the ensuing schism. With Dionysius\, Bishop of Alexandria\, he rallied the bishops of the East to Cornelius\, making it clear to them that to adhere to a false bishop of Rome was to be out of communion with the Church. In connection with these disturbances he added to his treatise on Unity one on the question of the Lapsed. \nCyprian complained in many parts of his works that the peace that the Church had enjoyed enervated some Christians in the watchfulness and spirit of their profession\, and had opened the door to many converts who had no true spirit of faith\, and many lacked courage to stand the trial. These\, whether apostates who had sacrificed to idols or those who had purchased for money certificates that they had offered sacrifice\, were the lapsed\, who gave rise to the great controversy which raged during and after the Decian persecution. On the side of excessive leniency Novatus went into schism\, while Novatian=s severity crystallized into heresy that the Church cannot absolve an apostate at all. At this time those guilty of less heinous sins than apostasy were not admitted to assist at the holy Mysteries before they had gone through a rigorous course of public penance\, consisting of several years penance. Relaxations of these penances were granted on extraordinary occasions\, and it was also customary to grant Indulgences@ to penitents who received a recommendation from some martyr\, or some confessor in prison for the faith. In Cyprian=s time this custom degenerated into an abuse by being granted in too vague and peremptory terms\, without examination or discernment. \nCyprian condemned these abuses severely\, yet he himself pursued a middle way\, and in practice was considerate and lenient. After consulting the Roman clergy\, he insisted that his episcopal rulings must be followed without question until the matter could be brought up for discussion by all the African bishops and priests. This was eventually done in 251\, at the Council of Carthage. \nBetween the years 252 and 254 Carthage was visited by a terrible plague. Cyprian organized the Christians of the city and spoke to them strongly on the duty of mercy and charity\, teaching them that they ought to extend their care not only to their own people\, but also to their enemies and persecutors. \nIn August 257 was promulgated the first edict of Valerian=s persecution\, which forbade all assemblies of Christians and which required bishops\, priests and deacons to take part in official worship under pain of exile. On August 30 the bishop of Carthage was brought before the proconsul. Paternus ordered him into exile\, but when Galerius replaced him ads proconsul\, Cyprian was recalled from exile and again put on trial. Once more\, however\, he refused to offer sacrifice to pagan gods\, and on this occasion he was sentenced to death by beheading. The sentence was carried out immediately. It was September 14\, 258. \n[1] Butler=s Lives of the Saints\, Revised edition\, edited by Michael Walsh\, Harper\, San Francisco\, \n1991m p. 289
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-ss-cornelius-cyprian/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220917
DTEND;VALUE=DATE:20220918
DTSTAMP:20260405T183315
CREATED:20220910T124054Z
LAST-MODIFIED:20220910T124054Z
UID:9062-1663372800-1663459199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Office for the Dead
DESCRIPTION:Fear and Hope from a book by Michael Schmaus1 \nTo Understand God’s call as one of love does not do away with the awesomeness of death; even the faithful anticipate it with fear. Indeed\, the element of fear in the believer is liable to be stronger than in the atheist or nihilist\, who has resolved to his own satisfaction the problem of what comes after death and is chiefly disturbed by the knowledge the one must abandon a work which one has begun\, leaving something unfinished. The believer\, however\, sees in death the moment of encounter with God\, that moment towards which the person has been journeying\, in an anticipation never free of tension\, during one’s whole lifetime. As the person awaits the judgment God will pronounce\, anxiety can be overcome only in a loving confidence. The death of the faithful Christian is a death in the Lord. It is a death which will not bring condemnation\, since no one who lives and has faith in Christ will ever die. \nAlthough God is an impenetrable mystery\, the person of faith perceives the meaning of the divine summons in a way that prevents one from falling into despair. When the time had come for him to take leave of his disciples\, Christ said: “Trust in God always; trust also in me.” In that hour Christ gave his own assurance that they would have life\, and have it abundantly. He never promised them an untroubled existence within time\, but only a life of joy in God. Thus anxiety is changed into tremulous expectation: the Lord comes. In the First Letter of John\, Jesus’ exhortation to his disciples to have confidence in the Father and in himself is made explicit when he says: “There is no room for fear in love; perfect love banishes fear. For fear brings with it the pains of judgment\, and anyone who is afraid has not attained to love in its perfection.” So\, in the face of death\, there remains to everyone only trust and hope with which to meet the unavoidable fear of death. \n1 Dogma 6\, Justification & the Last Things. Michael Schmaus\, Sheed & Ward\, 1977\, pp.220-221 \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-office-for-the-dead-3/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220918
DTEND;VALUE=DATE:20220919
DTSTAMP:20260405T183315
CREATED:20220916T105833Z
LAST-MODIFIED:20220916T105833Z
UID:9072-1663459200-1663545599@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n25th Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (II)\nSeptember 18 – 24\, 2022\n\n\n \nSun\n18\nMon\n19\nTue\n20\nWed\n21\nThu\n22\nFri\n23\nSat\n24\n\n\nOffice\n25thSunday\nWeekday\nSt Andrew Kim-Taegon &Companions\nSt Matthew\nWeekday\nSt Pius of Pietrelcina\nMemorial of the BVM\n\n\nVigils\n2 Macc 12:1-16\n2 Macc 12:17-31\n2 Macc 12:32-46\nJob 28:1-28\n2 Macc 13:1-12\n2 Macc 13:13-26\n2 Macc 14:1-14\n\n\nLauds\nAmos 8:9-14\nAmos 9:1-6\nAmos 9:7-10\nProv 15:27-33\nAmos 9:11-15\nMic 1:1-9\nMic 2:1-5\n\n\nMass\n135\n449\n450\n643\n452\n453\n454\n\n\n1st\nAmos 8:4-7\nProv 3:27-34\nProv 21:1-6\, 10-13\nEph 4:1-7\, 11-13\nEccl 1:2-11\nEccl 3:1-11\nEccl 11:9-12:8\n\n\n2nd\n1 Tim 2:1-8\n \n \n \n \n \n \n\n\nGospel\nLuke 16:1-13\nLuke 8:16-18\nLuke 8:19-21\nMatt 9:9-13\nLuke 9:7-9\nLuke 9:18-22\nLuke 9:43b-45\n\n\nVespers\n1 Tim 4:6-10\n1 Tim 4:11-16\n1 Tim 5:1-8\n2 Tim 3:10-17\n1 Tim 5:17-25\n1 Tim 6:3-10\n1 Tim 6:11-16\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/skema-7/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20220918
DTEND;VALUE=DATE:20220919
DTSTAMP:20260405T183315
CREATED:20220916T110013Z
LAST-MODIFIED:20220916T110013Z
UID:9074-1663459200-1663545599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 25th Sunday ORD
DESCRIPTION:A Commentary on the Gospel of Luke by Gaudentius of Brescia 1 \nThe Lord Jesus\, true teacher of the precepts that lead to salvation\, wished to urge the apostles in his own time and all believers today the Christian duty of almsgiving. He therefore related the parable of the steward to make us realize that nothing in this world really belongs to us. We have been entrusted with the administration of our Lord’s property to use what we need with thanksgiving\, and to distribute the rest among our fellow servants according to the need of each one. We must not squander the wealth entrusted to us\, nor use it on superfluities\, for when the Lord comes we shall be required to account for our expenditure. \nFinally\, at the end of the parable\, the Lord adds: Use worldly wealth to make friends with the poor\, so that when it fails you\, when you have spent all you possess on the needs of the poor and have nothing left\, they may welcome you into eternal dwellings. \nIn other words\, these same poor people will befriend you by assuring your salvation\, for Christ\, the giver of eternal rewards\, will declare that he himself received the acts of kindness done to them. Not in their own name\, then\, will these poor folk welcome us\, but in the name of him who is refreshed in their persons by the fruit of our faith and obedience. Those who exercised this ministry of love will be received into the eternal dwellings of the kingdom of heaven\, for the King will say: Come\, blessed of my Father\, take possession of the kingdom prepared for you from the beginning of the world; for I was hungry and you fed me\, thirsty and you gave me a drink. \nBut if you have been untrustworthy in the administration of worldly wealth\, who is going to trust you with true riches? For if someone cannot be relied on to administer worldly possessions that provide the means for all sorts of wrong doing\, would anyone dream of trusting that person with the true heavenly riches rightly and deservedly enjoyed by thosde who have been faithful in giving to the poor? \nThe Lord’s query above is immediately followed by another: If you cannot be trusted with another’s property\, who will give you your own? Nothing in this world really belongs to us. We who hope for a future reward are told to live in this world as strangers and pilgrims\, so as to be able to say to the Lord without fear of contradiction: I am a stranger and a pilgrim like all my ancestors. \nWhat believers can regard as their own is that eternal and heavenly possession where our heart is and our treasure\, and where intense longing makes us dwell already through faith\, for as Saint Paul teaches\, Our homeland is in heaven. \n1Journey with the Fathers – Year C – New City Press – New York – 1997 – pg 118 \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-25th-sunday-ord/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220919
DTEND;VALUE=DATE:20220920
DTSTAMP:20260405T183315
CREATED:20220916T110133Z
LAST-MODIFIED:20220916T110133Z
UID:9076-1663545600-1663631999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:  \nTO COMPREHEND WITH THE SAINTS THE DEPTH OF GOD\, \n from the Works of St Bernard[1] \n  \n[“That you may have the power to comprehend with all the saints what is the breadth and length and height and depth..”(Eph 3:18) St Paul says] “comprehend” not “know” so that we should not be content to be curious for knowledge\, but seek with all our power to comprehend. The reward lies not in knowing but in comprehending. To put it another way\, as someone says\, it is a sin for someone to know what is good and not to do it(Jas 4:17). And Paul himself says in another place\, “So run that you may comprehend (1Cor 9:24). \nWhat then is God? He is “length\,” I say. What is that? Eternity. Eternity is so long that it has no end of place or time. He is also breadth. And what is that? Love. And who shall draw boundaries to God’s love\, for he hates nothing that he has made? Indeed\, he causes his sun to rise upon the good and the wicked and rain falls upon the just and the unjust. Therefore his bosom enfolds even his enemies. And not satisfied with that\, it stretches to infinity. He goes beyond every bound not only of love but of knowledge\, as the Apostle goes on to say\, “And to know the love of Christ\, which passes all understanding”(Eph 3:19). What more can I say? He is eternal\, or perhaps even greater\, eternity itself. Do you see that the width is as great as the length? Would that you could see not only what it is like but what it actually is! To be breadth is to be depth. The one no less than two; the two no more than one. God is eternity; “God is love” (1Jn 4:16). He is length without extension\, breadth without distension. In both equally he exceeds local and temporal limits\, but by the freedom of his nature\, not by the vastness of his substance. He who made everything according to measure is immense in this way\, and although he is immense\, this is the measure of his immensity. \nAgain\, what is God? “The height and the depth.” In one he is above all\, in the other\, he is within all. It is clear that nowhere in the Godhead is equality limited. It stands square on all sides and is utterly consistent. Consider his power as the height and his wisdom as the depth. They correspond to one another symmetrically\, and while the height is beyond reach the depth is equally beyond seeing into. Paul wonders at it and exclaims\, “O height of the riches of the wisdom and knowledge of God; how inscrutable are his judgments\, and his ways are beyond searching out”(Rom 11:33). Let us exclaim with Paul\, gazing upon the most simple unity of those attributes with God and in God. O powerful wisdom\, reaching everywhere in strength. O wise power\, disposing all things sweetly! One reality\, many effects\, different acts; And this one reality is length because it is eternity\, breadth because it is love\, height because it is majesty\, depth because it is wisdom. \n     [1]BERNARD OF CLAIRVAUX (Classics of Western Spirituality) Trans. by G R Evans (Paulist Press  NY  1987) pp. 169-170.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-19/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260405T183315
CREATED:20220430T130629Z
LAST-MODIFIED:20220920T155228Z
UID:8561-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading test3
DESCRIPTION:  \nA reading from a commentary on an Easter hymn of St. Gregory of Nazianzen\, by St. Dorotheus of Gaza. 1 \nThis is the Day of Resurrection. \nLet us offer God its first-fruits — which is ourselves. \nLet us\, as his most precious children\, return to the likeness [of God]\, \nWhat is truly his likeness in us. \nLet us reverence our worth. \nLet us honor our Exemplar. \nLet us come to understand the power of the ‘mystery’ wherein Christ died. \n  \nThe Israelites of old\, coming together for their festivals\, according to the Law offered God gifts such as incense\, burnt offerings\, first-fruits\, and the like. St. Gregory invites us too to celebrate this feast in God’s honor as they did\, and exhorts us to do so by saying\, “This is the Day of Resurrection”\, a day to replace all their holy feasts\, a day of divine assembly\, the day of Christ’s Passover. What is this Passover of Christ? The Israelites kept the Passover when they came out of Egypt. Easter\, the Passover which we are now keeping and which the Saint commends to our celebration\, is enacted in the soul\, which comes out of the spiritual Egypt\, that is\, from sin. When the soul passes over from sin to virtue\, then it celebrates the Passover of the Lord\, As Evagrius says: “The Passover of the Lord is the passage away from evil.” \n  \nToday… is therefore the ‘Passover’ of Christ\, a day of brilliant festival\, the day of Resurrection\, the day of his nailing sin to the Cross\, of his dying and being raised to life—all for our sakes. Let us offer ourselves as sacrificial gifts and holocausts to the Lord\, who has no desire for senseless animals. “You did not desire irrational sacrifices and offerings\, and are not pleased with burnt offerings of sheep and cattle” (Ps 40.6\, Heb 10.5-6). …What sort of gift ought we offer to Christ in order to please him on the day of his Resurrection\, if he does not desire the sacrifice of senseless animals? \n  \nThe Saint in his teaching tells us the answer\, for after saying “This is the Day of Resurrection”\, he adds\, “Let us offer up its first-fruits\, which is ourselves.” The Apostle [Paul] too instructs us: “Offer up your own bodies as a living sacrifice\, holy and well-pleasing to God\, the worship that your reason dictates” (Rom 12.1). \n  \nHow then ought we to make an offering of our bodies as a living sacrifice to God? “By no longer following our physical desires and our own ideas\,” but “walking in the spirit and not fulfilling the desires of the flesh”(Gal 5.16). “For this is to mortify our earthly members” (Col 3.5). This is what is meant by a living sacrifice\, holy and well-pleasing to God. \n  \nBut why a living sacrifice? Because an animal destined for sacrifice\, by the very fact that it becomes a sacrificial victim\, dies. But the saints who offer themselves to God\, offer themselves alive\, every day—as David says\, “For your sake we are put to death all the day long\, we are considered as sheep for the slaughter” (Ps 44.22). …By not loving the world or what is in the world [but by] taking up the Cross and following Christ and crucifying the world to themselves and themselves to the world… this is how the saints put themselves to death. \n  \nBut how did they offer themselves up? By not living for themselves\, but reducing themselves to servitude to God’s commandments and putting away their own will for the sake of the command and love of God and their neighbor.. As St. Peter says\, “Behold\, we have given up everything and followed you” (Mt 19.27). …This is how the saints offered themselves up\, putting themselves to death… in regard to all their passionate desires and doing their own will and living solely for Christ and his commandments. \n  \nSo then for us! Let us offer ourselves as St. Gregory teaches us. For he wants us to be “God’s most precious children.” \n1 Dorotheus of Gaza\, “Commentary on an Easter Hymn of St. Gregory Nazianzen\,\,” Discourses and Sayings (Cistercian Studies Series 33)\, Kalamazoo\, MI: Cistercian Publications\, 1977\, pp. 220 ff.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-29/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260405T183315
CREATED:20220730T125209Z
LAST-MODIFIED:20220920T155621Z
UID:8870-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 18th Sun ORD test
DESCRIPTION:  \n  \nA Commentary on the Gospel of Luke by St Basil the Great [1] \n  \n“The land of a rich man produced abundant harvests\, and he thought to himself: What am I to do? I will pull down my barns\, and build larger ones.” \nNow why did that land bear so well\, when it belonged to a man who would make no good use of its fertility? It was to show more clearly the forbearance of God\, whose kindness extends even to such people as this. He sends rain on both the just and unjust\, and makes the sun rise on the wicked and the good alike.  \nBut what do we find in this man? A bitter disposition\, hatred of other people\, unwillingness to give. This is the return he made to his Benefactor. He forgot that we all share the same nature; he felt no obligation to distribute his surplus to the needy. His barns were full to the bursting point\, but still his miserly heart was not satisfied. Year by year he increased his wealth\, always adding new crops to the old. The result was a hopeless impasse: greed would not permit him to part with anything he possessed\, and yet because he had so much there was no place to store his latest harvest. And so he is incapable of making a decision and could not escape from his anxiety. What am I to do? \nWho would not pity a man so oppressed? His land yields him no profit but only sighs: it brings him no rich returns\, but only cares and distress and a terrible helplessness. He laments in the same way as the poor do. Is not his cry like that of one hard pressed by poverty? What am I to do? How can I find food and clothing? \nYou who have wealth\, recognize who has given you the gifts you have received. Consider yourself\, who you are\, what has been committed to your charge\, from whom have you received it\, why have you been preferred to most other people? You are the servant of the good God\, a steward on behalf of your fellow servants. Do not imagine that everything has been provided for your own stomach. Take decisions regarding your property as though it belonged to another. Possessions give you pleasure for a short time\, but then they will slip through your fingers and be gone\, and you will be required to give an exact account pf them. \nWhat am I to do? It would have been so easy to say: “I will feed the hungry\, I will open my barns and call in all the poor. I will imitate Joseph in proclaiming my good will toward everyone. I will offer the generous invitation: “Let anyone who lacks bread come to me. You shall share\, each according to need\, in the good things God has given me\, just as though you were drawing from a common well. \n[1] Journey with the Fathers – Year C – New City Press – 1994 – pg 104
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-18th-sun-ord/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260405T183315
CREATED:20220916T110259Z
LAST-MODIFIED:20220916T110259Z
UID:9078-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading -St Andrew Kim Taegon
DESCRIPTION:  \n  \nLove and perseverance are the crown of faith: a reading  \nfrom the final exhortation of Andrew Kim Taegon\, priest and martyr. [1] \n  \n  \nMy brothers and sisters\, my dearest friends\, think again and again on this: God has ruled over all things in heaven and on earth from the beginning of time; then reflect on why and for what purpose he chose each one of us to be created in his own image and likeness. \n  \nIn this world of perils and hardship if we did not recognize the Lord as our Creator\, there would be no benefit either in being born or in our continued existence. We have come into this world by God’s grace; by that same grace we have received baptism\, entrance into the Church\, and the honor of being called Christians. Yet what good will this do us if we are Christians in name alone and not in fact? We would have come into the world for nothing\, we would have entered the Church for nothing\, and we would have betrayed even God and his grace. It would be better never to have been born than to receive the grace of God and then to sin against him. \n  \nLook at the farmer who cultivates his rice fields. In season he plows\, then fertilizes the earth; never counting the cost\, he labors under the sun to nurture the seed he has planted. When harvest time comes and the rice crop is abundant\, forgetting his labor and sweat\, he rejoices with an exultant heart. But if the crop is sparse and there is nothing but straw and husks\, the farmer broods over his toil and sweat and turns his back on that field with a disgust that is all the greater the harder he has toiled. \n  \nThe Lord is like a farmer and we are the field of rice that he fertilizes with his grace and by the mystery of the incarnation and the redemption irrigates with his blood\, in order that we will grow and reach maturity. When harvest time comes\, the day of judgment\, those who have grown to maturity in the grace of God will find the joy of adopted children in the kingdom of heaven; those who have not grown to maturity will become God’s enemies and\, even though they were once his children\, they will be punished according to their deeds for all eternity. \n  \nDearest brothers and sisters: when he was in the world\, the Lord Jesus bore countless sorrows and by his own passion and death founded his Church; now he gives it increase through the sufferings of his faithful. No matter how fiercely the powers of this world oppress and oppose the Church\, they will never bring it down. Even since his ascension and from the time of the apostles to the present\, the Lord Jesus has made his Church grow even in the midst of tribulation. \n  \nFor the last fifty or sixty years\, ever since the coming of the Church to our own land of Korea\, the Faithful have suffered persecution over and over again. Persecution still rages and as a result many who are friends in the household of the faith\, myself among them\, have been thrown into prison and like you are experiencing severe distress. Because we have become the one Body\, should not our hearts be grieved for the members who are suffering? Because of the human ties that bind us\, should we not feel deeply the pain of our separation? But\, as the Scriptures say\, God numbers the very hairs of our head and in his all-embracing providence he has care over us all. Persecution\, therefore\, can only be regarded as the command of the Lord or as a prize he gives or as a punishment he permits. \n  \nHold fast\, then\, to the will of God and with all your heart fight the good fight under the leadership of Jesus; conquer again the diabolical power of this world that Christ has already vanquished. I beg you not to fail in your love for one another\, but to support one another and to stand fast until the Lord mercifully delivers us from our trials. There are twenty of us in this place and by God’s grace we are so far all well. If any of us is executed\, I ask you not to forget our families. I have many things to say\, yet how can pen and paper capture what I feel? I end this letter. As we are all near the final ordeal\, I urge you to remain steadfast in faith\, so that at last we will reach heaven and there rejoice together. I embrace you all in love. \n[1] Pro Corea Documenta\, ed. Mission Catholique Seoul (Seoul-Paris\, 1938) v. 1\, pp. 74-75; trans. in NCCB Newsletter\, v. 21\, August/September 1985.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-andrew-kim-taegon/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20220921
DTEND;VALUE=DATE:20220922
DTSTAMP:20260405T183315
CREATED:20220916T110440Z
LAST-MODIFIED:20220916T110440Z
UID:9080-1663718400-1663804799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Matthew
DESCRIPTION:  \nMatthew\, Apostle and Evangelist\, from The Saints\, ed. John Coulson[1] \n  \nFew people love the tax collector.  Even in these days when the relation between taxer and taxed is\, no doubt\, scrupously correct\, his name strikes cold.  Much more was this so in the Palestine of the first century\, when it was in his interests to bully and harry and falsify.  But even the mild and honest tax collector was not acceptable to official Judaism: he did business with the gentile and handled his money; he was legally impure\, socially outcast.  A Jewish Rabbi would be bold indeed to invite him to join his inner circle of disciples: it would be a gesture of defiance to the established prejudice.  And so the formula ‘publicans and sinners’ slipped even into the phrase book of the evangelist and\, quaintly enough\, into the Gospel of Matthew the publican.  This term ‘publican’ by the way does not accurately describe Matthew’s profession but flatters it.  The Pharisees might despise it\, but the trade was a profitable one and much sought after: whether it be pursued honestly or dishonestly would depend on the character of the officer. \n  \n“And Jesus passed further on\, he saw Levi\, the son of Alpheus\, sitting at work in the customs-house and said to him\, “Follow me”; and he rose and followed him.  That this was a call to the apostolate there is no doubt – its terms too closely match those of the call of Simon and Andrew to be otherwise.  Yet ‘Levi’ does not appear in any list of the Twelve.  Now the vocation of the tax collector is reported in the first Gospel too\, but there he is called ‘Matthew’\, thus identifying him with the Matthew who appears in all the apostolic lists. The widely accepted and most natural explanation is that Matthew and Levi are one person with two Semitic names.  It may be that our Lord himself gave him the name Matthew (Mattai\, ‘gift of God’\, in Aramaic) as he gave Kepha to Simon. \n  \nThis Matthew then got up from his registers and henceforth – at our Lord’s suggestion – took a lesson from the lilies and birds that never did a day’s calculation in their lives.  His master was no longer Antipas\, the shrewd ‘fox’ but one who\, unlike the foxes\, had not even a home.  The change destroyed all Matthew’s worldly prospects:  Simon and Andrew might return to their fish\, but Matthew had thrown over a coveted business and could never recover it.  He left it gladly\, it seems and completely – at least it was not he but Judas who kept the accounts for the apostolic group. \n  \nAfter the incident of his call Matthew disappears from the New Testament except as a name in the apostolic lists.  What became of him?  We have a sentence from a book by Bishop Papias of Hieropolis. “Matthew wrote an ordered account of the oracles (of our Lord) and each interpreted these oracles according to his ability.”  Time had had its revenge.  When the need for a written gospel record began to be felt\, upon which of the Apostles would the choice fall?  Upon one who used the pen\, no doubt.  Poor Matthew was back where he started\, but this time with an eager will and high purpose.  In Palestine\, some time between the years 40 and 50\, this ex-civil servant produced not the lively and artless Gospel of St. Mark but the orderly\, almost ledger like\, treatise\, which we know as ‘The Gospel according to St. Matthew.’ \nAnd so Matthew’s old trade entered a new service; the accountant became an evangelist.  It is not surprising that he alone records his Master’s words; “Every scholar whose learning is of the kingdom of heaven…knows how to bring both new and old things out of his treasure house.  For there is no poor tool of ours that God’s service will not perfect and dignify. \n  \nIt is commonly but not unanimously affirmed he died a martyr’s death; but we know for certain that he lived a martyr’s life – and that is enough.  And for us he will always be the man who knew what money was and what it was not. \n     [1]The Saints.ed. John Coulson\, Guild Press-NY\,1957\,p.538-541. \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-matthew/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220922
DTEND;VALUE=DATE:20220923
DTSTAMP:20260405T183315
CREATED:20220916T110607Z
LAST-MODIFIED:20220920T154226Z
UID:9082-1663804800-1663891199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:  \nHOW ALL THINGS HAVE BEEN MADE IN WISDOM\, \n from a Sermon by St. Gregory of Nyssa[1] \nHow is it then that the voice of the Lord\, which promises that God may be seen if we are pure\, should not contradict those who\, according to St Paul\, evidently speak the truth if they contend that the contemplation of God is beyond our power? \nI think it will be best first to say a few words relevant to this subject by way of digression\, so that our consideration of the present question may become more methodical. The Divine Nature\, whatever It may be in Itself\, surpasses every mental concept. For It is altogether inaccessible to reasoning and conjecture\, nor has there been found any human faculty capable of perceiving the incomprehensible; for we cannot devise a means of understanding inconceivable things. Therefore the great Apostle calls His ways “unsearchable”(Rom 11:33)\, meaning by this that the way that leads to the knowledge of the Divine Essence is inaccessible to thought. That is to say\, none of those who have passed through life before us has made known to the intelligence so much as a trace by which might be known what is above knowledge. \nSince such is He whose nature is above every nature\, the Invisible and Incomprehensible is seen and apprehended in another manner. Many are the modes of such perception. For it is possible to see Him who has “made all things in wisdom” (Ps 103:24) by way of inference through the wisdom that appears in the universe. It is the same as with human works of art where\, in a way\, the mind can perceive the maker of the product that is before it\, because he has left on his work the stamp of his art. In this\, however\, is seen not the nature of the artist\, but only his artistic skill which he has left impressed on his handiwork. Thus also\, when we look at the order of creation\, we form in our mind an image not of the essence\, but of the wisdom of Him who has made all things wisely. And if we consider the cause of our life\, that He came to create us not from necessity\, but from the free decision of His Goodness\, we say that we have contemplated God by this way\, that we have apprehended his Goodness–though again not His Essence\, but His Goodness. It is the same with all other things that raise the mind to transcendent Goodness\, all these we can term apprehensions of God\, since each one of these sublime meditations places God within our sight. For power\, purity\, constancy\, freedom from contrariety–all these engrave on the soul the impress of a Divine and transcendent Mind. Hence it is clear through what has just been said that the Lord speaks the truth when He promises that God will be seen by those who have a pure heart; nor does Paul deceive when he asserts in his letters that no one has seen God nor can see Him. For He is invisible by nature\, but becomes visible in His energies\, for He may be contemplated in the things that are referred to Him. \n     [1]LIGHT FROM LIGHT\, Edited by L. Dupre & J. Wiseman\, OSB (Paulist Press\, NY  1988) pp. 50-51. \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-20/
CATEGORIES:Vigils Readings
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DTEND;VALUE=DATE:20220924
DTSTAMP:20260405T183315
CREATED:20220916T111114Z
LAST-MODIFIED:20220916T111114Z
UID:9084-1663891200-1663977599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Pio of Pietrelcina (Padre Pio)
DESCRIPTION:  \nSt. Pio of Pietrelcina (Padre Pio)  from Butler’s Lives of the Saints [1] \n  \nThe most famous stigmatist since St Francis of Assisi was born into a family of agricultural laborers in Pietrelcina\, northeast of Naples\, on May 25\, 1887. In 1903 he received the capuchin habit\, taking the name of Fra Pio. Seven years later he was ordained to the priesthood. Not long after this he began to experience pains in his hands and feet\, and on September 11\, 1911 he confessed to his spiritual director that he had had invisible stigmata for over a year. He also suffered the pains of Christ’s crown of thorns and scourging. \n  \nOn august 5\, 1918 he underwent the further mystical experience of “transverberation” (piercing with the lance)\, which left him with a wound in his side that bled continually. A month later the stigmata in his hands and feet became visible and remained so until the final day of his life. The Capuchins made no attempt to conceal Padre Pio’s condition\, which soon became known all over Italy and was the main cause of both his celebrity and the controversy that surrounded him. As people started flocking to his convent in their thousands\, the Vatican\, cautious as ever when faced with “private” favors and revelations\, had him examined by a succession of doctors. The physical manifestations were undeniable. But were they from God\, the psychosomatic effect of a disturbed personality\, or even a fraudulent attempt on his part of that of the convent to achieve notoriety? \n  \nHuge crowds attended his Masses\, during which he went into ecstatic states that could last for two hours or more. In July 1923 he received an order to say Mass in private\, but so real was the threat of a violent popular reaction that it was rescinded the following day. Padre Pio himself made no comment on his condition other than that he was “a mystery to himself” but his gifts should produce benefits for others. \n  \nHis community was able to ensure that they were so used when money offerings started coming in from his penitents and admirers. In January 1925\, he opened a twenty-bed hospital that was named after St. Francis and remained in operation for thirteen years. \n  \nThroughout this time apostolic visitations continued\, as the church authorities attempted to establish the “genuineness” of his stigmata and of his ever-growing ministry. In 1931 he was suspended from all priestly functions apart from saying Mass\, which he was required to do in private. However after two years official doubt again yielded to popular enthusiasm\, and the restrictions were lifted. \n  \nIn 1940\, with the particular support of Maria Pyle\, a wealthy American woman to whose mother he had ministered as she was dying in 1929\, Padre Pio was in a position to undertake a more ambitious hospital project. Medical and administrative committees were set up\, but the Second World War delayed further implementation of the project until 1946\, when a limited company was formed to carry the work forward. \n  \nBy 1948\, when the number of penitents was such that Padre Pio was obliged to establish an advanced booking system\, Pope Pius XII and the Vatican were taking a more favorable line. Padre Pio was invited to visit the Pope\, who suggested the formation of prayer groups to support the work of the hospital. His vision here was original. The schedule for each day was divided into times for prayer and times for science\, and he declared that he wanted the foundation to include an international study center\, a hospice for old people\, and a cenacle for spiritual exercises\, all to be run by a “new militia” in the service of the sick. \n  \nIn 1959 Padre Pio’s own health deteriorated. Then in August he recovered\, apparently miraculously\, when a statue of Our Lady of Fatima was brought into the hospital for two days. \n  \nHe died on September 23\, 1968\, and doctors who examined his body found his hands and feet unmarked and “fresh as those of a child”. He was beatified and later canonized by Pope John Paul II. In his address the Pope spoke not so much of Padre Pio’s extraordinary experiences but of the long hours the friar would spend in the confessional and of his extraordinary charity\, which\, he said\, “was poured like balm on the sufferings of his brothers and sisters.” \n[1] Butler’s Lives of Saints – New Full Edition – September – Liturgical Press – Collegeville\, MN – 2000 – pg 216f \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-pio-of-pietrelcina-padre-pio/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220924
DTEND;VALUE=DATE:20220925
DTSTAMP:20260405T183315
CREATED:20220916T111259Z
LAST-MODIFIED:20220916T111259Z
UID:9086-1663977600-1664063999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Memorial B.V.M.
DESCRIPTION:  \n  \nWhen Gabriel Appeared to Mary\,  \nfrom the Hymns on the Nativity\,  by St. Ephrem the Syrian.[1] \n  \nWhat indeed was the pure woman doing at the moment \nwhen Gabriel was sent down to her? \nShe saw him perhaps at the moment of prayer\, \nfor Daniel was also at prayer when he saw Gabriel\, \nfor prayer is next of kin to good tidings. \nIt is right that they should delight one another \nas Mary did Elizabeth\, her next of kin. \nThe dove bore good tidings for prayer. \nBy Abraham’s prayer good tidings proliferated. \nHezekiah’s prayer hastened and proclaimed \ngood tidings to him. \nThe centurion’s good tidings caused his prayers \nto be joyful. \nand on the roof terrace Simon was made joyful\, \nAnd Zechariah at the reward of his incense; \nhis good tidings came because of his incense. \nAll good tidings came to the harbor of petition; \nthis greatest of all good tidings\, \nthe cause of all rejoicing\, \nfound Mary at prayer and eagerly desired her. \nFor Gabriel\, inhabiting an honorable old man\, \nentered and greeted her so that she would not tremble\, \nso that the modest girl would not see \na youthful face and be sad. \nTo two pure old men and to a virgin girl\, \nto them alone Gabriel was sent with good tidings. \nIn the will their natures are similar \nand resemble one another.   – over – \nThe virgin and the barren woman and Daniel the faithful: \nOne brought forth the revelation of the word\, \nand the other a voice for the wilderness\, \nand the virgin the Word of the Most High. \nLest He bewilder the onlookers by His greatness\, \nHe drew Himself up from all the land of the Hebrews \nand from all Judah and all Bethlehem \nuntil He filled a small womb\, \nand as if he were a seed in our garden \nor a small flash of light for our pupil\, \nHe shone forth and diffused and filled the earth. \n  \n     [1]Ephrem the Syrian\, Paulist Press CWS\, l989. “Hymns on the Nativity\, Hymn 2” p.79-81
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-memorial-b-v-m-4/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220925
DTEND;VALUE=DATE:20220926
DTSTAMP:20260405T183315
CREATED:20220924T112315Z
LAST-MODIFIED:20220924T112315Z
UID:9134-1664064000-1664150399@laycisterciansofgethsemani.org
SUMMARY:SKEMA - 26th Week in Ordinary Time
DESCRIPTION:  \n\n\n\nBiblical Readings for Office and Mass\n26th Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (II)\nSeptember 25 – October 1\, 2022\n\n\n \nSun\n25\nMon\n26\nTue\n27\nWed\n28\nThu\n29\nFri\n30\nSat\n1\n\n\nOffice\n26th Sunday\nOffice for Vocations\nSt Vincent de Paul\nWeekday\nSt Michael & All Angels\nSt Jerome\nSt Theresa of the Child Jesus\n\n\nVigils\n2 Macc 14:15-30\n2 Macc 14:31-46\n2 Macc 15:1-20\n2 Macc 15:21-39\nDan 10:4-11:1\nSir 17:1-15\nSir 17:17-32\n\n\nLauds\nMic 3:5-8\nMic 3:9-12\nMic 4:1-5\nMic 4:6-8\nTobit 12:6-15\nMic 4:9-14\nMic 5:1-8\n\n\nMass\n138\n455\n456\n457\n647\n459\n460\n\n\n1st\nAmos 6:1a\, 4-7\nJob 1:6-22\nJob 3:1-3\, 11-17\, 20-23\nJob 9:1-12\, 14-16\nRev 12:7-12a\nJob 38:1\, 12-21; 40:3-5\nJob 42:1-3\, 5-6\, 12-17\n\n\n2nd\n1 Tim 6:11-16\n \n \n \n \n \n \n\n\nGospel\nLuke 16:19-31\nLuke 9:46-50\nLuke 9:51-56\nLuke 9:57-62\nJohn 1:47-51\nLuke 10:13-16\nLuke 10:17-24\n\n\nVespers\n1 Tim 6:17-21\nTit 1:1-13a\nTit 2:1-10\nTit 2:11-3:7\nHeb 1:5-14\nTit 3:8-15\nPhilem 1-11\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n  \n  \n  \n 
URL:https://laycisterciansofgethsemani.org/event/skema-26th-week-in-ordinary-time/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220925
DTEND;VALUE=DATE:20220926
DTSTAMP:20260405T183315
CREATED:20220924T112501Z
LAST-MODIFIED:20220924T112501Z
UID:9136-1664064000-1664150399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:NT-LK27 \n09.25.22 \n  \nA Commentary on the Gospel of Luke by St John Chrysostom [1] \n  \nIt is worthwhile inquiring why the rich man saw Lazarus in Abraham’s arms\, and not in the company of some other righteous person. The reason is that Abraham was hospitable\, and so the sight of Lazarus with Abraham was meant to reproach the rich man for his own inhospitality. Abraham used to pursue even passers-by and drag them into his home\, whereas the rich man disregarded someone lying in his own doorway. Although he had within his grasp so great a treasure\, such an opportunity to win salvation\, he ignored the poor man day after day. He could have helped him but he failed to do so. The patriarch was not like that but just the opposite. He would sit in his doorway and catch all who passed by. And just as a fisherman casting a net into the sea hauls up fish\, yes\, but also quite often gold and pearls\, so Abraham while catching people in his net finished by catching angels\, though strangely enough without knowing it. \nEven Paul marvels at this and gives the advice: Remember to welcome strangers into your homes\, for some by doing so have entertained angels without knowing it. And he did well to say without knowing it\, for if Abraham had welcomed his guests with such kindness because he knew who they were he would have done nothing remarkable. He is praiseworthy only because\, without knowing who the passers-by were and taking them to be simply human wayfarers\, he yet invited them in with such good will. \nAnd this is true of you also. If you show much eagerness in welcoming some famous and distinguished person you do nothing remarkable; often the high rank of a guest compels even a reluctant host to show every sign of courtesy. But we do something truly great and admirable when we give a most courteous welcome to all\, even the outcasts of society or people of humble condition. Hence Christ himself praised those who so acted\, declaring: Whatever you did for one of these very poor people you did to me. He also said: It is not your Father’s will that one of these little ones should perish. Indeed throughout the gospel Christ speaks a great deal about the little people and those of the humblest condition. \nAnd so Abraham also\, knowing this\, did not ask who travelers were or where they come from\, as we do today\, but simply welcomed them all. Anyone wishing to show kindness should not inquire into other people’s lives\, but has only to alleviate their poverty and supply their needs\, as Christ commanded when he said: Imitate your Father in heaven\, who makes his sun to rise on good and bad alike\, and sends rain on the just and unjust. \n[1] Journey with the Fathers – Year C – New City Press – 1984 – pg 120
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-8/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220926
DTEND;VALUE=DATE:20220927
DTSTAMP:20260405T183315
CREATED:20220924T112629Z
LAST-MODIFIED:20220924T112629Z
UID:9138-1664150400-1664236799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Office for Vocations
DESCRIPTION:A READING ABOUT THE MONK AND THE WORLD \nfrom a Book by Thomas Merton.[1] \nThe monastic life is a search for God and not a mission to accomplish this or that work for souls.  The monk fulfills his function in the Church in proportion as he finds God in the peculiar way that God makes possible for him. Each of us will find God in our own way\, but all of us together will find Him by living together in the Spirit\, in perfect charity\, as members of one another in Christ\, recognizing the fact that Christ lives in us both as a community and as individuals.  Our vocation is to live by the will of God in prayer and sacrifice that we may become able to see and glorify Christ in His Church and reach perfect union with Him by the action of the Spirit\, in the sanctuary of our own souls.  Thus we return\, through Christ\, to the Father of all. \nWe must never forget that we will not be able to do this unless we have really renounced the past and left the world for the love of God.  It is not possible to be a monk and at the same time to live in the monastery in a spirit of compromise\, retaining all the comforts and ambitions and concerns that characterize life n the world.  Without true metanoia\, a true conversion of one’s whole life\, monastic discipline is an illusion.  There must be a total reorientation of our entire being from the love of self to the love of God.  We cultivate “contempt” for the world in the sense in which the world is opposed to God.  But at the same time\, we retain our  love for and concern with all those souls redeemed by Christ\, who are struggling to find Him and serve Him even in the midst of the world–and above all for those who\, loved and sought by Christ\, never think of Him and have never\, perhaps\, heard His Holy Name. \nIt would be an illusion to think that the monk could live entirely unre­lated to the rest of the world.  As individuals\, it is true\, we retain only a minimum of contact with worldly society.  We live in solitude\, far from the world’s cities.  We do not go out to preach or teach.  We remain in the cloister contemplating and praising God.  Nevertheless\, we are inextricably involved in the common sufferings and problems of the society in which we live.  From these sufferings and problems there is and can be no escape. \nOn the contrary\, they may perhaps be felt more acutely\, because in a more spiritual form in the cloister.  Far from being exempted from service in the battles of his age\, the monk\, as a Soldier of Christ\, is appointed to fight these battles on a spiritual\, hidden front–in mystery–by prayer and self-sacrifice.  We cannot do this unless we are somehow in contact with the rest of the world\, somehow identified with the others who suffer outside the cloister walls and for whom we are fighting in our solitude\, fighting not against flesh and blood “but against principalities and powers\, against the rulers of the world of this darkness\, and against the spirits of wickedness in the high places” (Eph 6\,12). \nHence\, though we are withdrawn from the world\, we preserve an inti­mate spiritual contact with those with whom we are actually or potentially united “in Christ”–in the Mystery of our unity in the Risen Savior\, the Son of God.  Their needs are our own\, their interests are our interests\, their joys and sorrows are ours\, for we have identified ourselves with them not only by a realization that they all share one human nature\, but above all by the charity of Christ\, poured forth in our hearts by the Holy Spirit who is given to us in Christ. \n     [1]Basic Principles of Monastic Spirituality\,  Gethsemani\, KY. 1957\, 28-29.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-office-for-vocations-4/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220927
DTEND;VALUE=DATE:20220928
DTSTAMP:20260405T183315
CREATED:20220924T112724Z
LAST-MODIFIED:20220924T112724Z
UID:9140-1664236800-1664323199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Vincent de Paul
DESCRIPTION:09SN2702 \n09.27.22 \nFrom a writing by St Vincent de Paul  [1] \nEven though the poor are often rough and unrefined\, we must not judge them from external appearances nor from the mental gifts they seem to have received. On the contrary\, if you consider the poor in the light of faith\, then you will observe that they are taking the place of the Son of God who chose to be poor. Although in his passion he almost lost the appearance of a man and was considered a fool by the Gentiles and a stumbling block by the Jews\, he showed that his mission was to preach to the poor. He sent me to preach the good news to the poor. We also ought to have this same spirit and imitate Christ’s actions\, that is\, we must take care of the poor\, console them\, help them\, support their cause. \nSince Christ willed to be born poor\, he chose for himself disciples who were poor. He made himself the servant of the poor and shared their poverty. He went so far as to say that he would consider every deed which either helps or harms the poor as done for or against himself. Since God surely loves the poor\, he also loves those who love the poor. For when one person holds another dear\, he also includes in his affection anyone who loves or serves the one he loves. That is why we hope that God will love us for the sake of the poor. So when we visit the poor and needy\, we try to be understanding where they are concerned. We sympathize with them so fully that we can echo Paul’s words: I have become all things to all people. Therefore we must try to be stirred by our neighbor’s worries and distress. We must beg God to pour into our hearts sentiments of pity and compassion and to fill them again and again with these dispositions. \nIt is our duty to prefer the service of the poor to everything else and to offer such service as quickly as possible. If a needy person requires medicine or other help during prayer time\, do whatever has to be done with peace of mind. Offer the deed to God as your prayer. Do not become upset or feel guilty because you interrupted your prayer to serve the poor. God is not neglected if you leave him for such service. One of God’s works is merely interrupted so that another can be carried out. So when you leave prayer to serve some poor person\, remember that this service is performed for God. Charity is certainly greater than any rule. Moreover\, all rules must lead to charity. Since she is a noble mistress\, we must do whatever she commands. With renewed devotion\, then\, we must serve the poor\, especially beggars and outcasts. They have been given to us as our masters and patrons. \n[1] \nThe Liturgy of the Hours vol. IV Catholic Book Publishing Co – New York – 1975 – pg 1424
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-vincent-de-paul/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220928
DTEND;VALUE=DATE:20220929
DTSTAMP:20260405T183315
CREATED:20220924T112906Z
LAST-MODIFIED:20220924T112906Z
UID:9142-1664323200-1664409599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:OT-WIS07 \n09/28/22 \n  \nHOW ALL THINGS HAVE BEEN MADE IN WISDOM\, \n from a Sermon by St. Gregory of Nyssa[1] \n  \nHow is it then that the voice of the Lord\, which promises that God may be seen if we are pure\, should not contradict those who\, according to St Paul\, evidently speak the truth if they contend that the contemplation of God is beyond our power? \nI think it will be best first to say a few words relevant to this subject by way of digression\, so that our consideration of the present question may become more methodical. The Divine Nature\, whatever It may be in Itself\, surpasses every mental concept. For It is altogether inaccessible to reasoning and conjecture\, nor has there been found any human faculty capable of perceiving the incomprehensible; for we cannot devise a means of understanding inconceivable things. Therefore the great Apostle calls His ways “unsearchable”(Rom 11:33)\, meaning by this that the way that leads to the knowledge of the Divine Essence is inaccessible to thought. That is to say\, none of those who have passed through life before us has made known to the intelligence so much as a trace by which might be known what is above knowledge. \nSince such is He whose nature is above every nature\, the Invisible and Incomprehensible is seen and apprehended in another manner. Many are the modes of such perception. For it is possible to see Him who has “made all things in wisdom” (Ps 103:24) by way of inference through the wisdom that appears in the universe. It is the same as with human works of art where\, in a way\, the mind can perceive the maker of the product that is before it\, because he has left on his work the stamp of his art. In this\, however\, is seen not the nature of the artist\, but only his artistic skill which he has left impressed on his handiwork. Thus also\, when we look at the order of creation\, we form in our mind an image not of the essence\, but of the wisdom of Him who has made all things wisely. And if we consider the cause of our life\, that He came to create us not from necessity\, but from the free decision of His Goodness\, we say that we have contemplated God by this way\, that we have apprehended his Goodness–though again not His Essence\, but His Goodness. It is the same with all other things that raise the mind to transcendent Goodness\, all these we can term apprehensions of God\, since each one of these sublime meditations places God within our sight. For power\, purity\, constancy\, freedom from contrariety–all these engrave on the soul the impress of a Divine and transcendent Mind. Hence it is clear through what has just been said that the Lord speaks the truth when He promises that God will be seen by those who have a pure heart; nor does Paul deceive when he asserts in his letters that no one has seen God nor can see Him. For He is invisible by nature\, but becomes visible in His energies. For He may be contemplated in the things that are referred to Him. \n     [1]LIGHT FROM LIGHT\, Edited by L. Dupre & J. Wiseman\, OSB (Paulist Press\, NY  1988) pp. 50-51.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-9/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220929
DTEND;VALUE=DATE:20220930
DTSTAMP:20260405T183315
CREATED:20220924T113320Z
LAST-MODIFIED:20220924T113320Z
UID:9144-1664409600-1664495999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Michael & All Angels
DESCRIPTION:Currently unavailable
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-michael-all-angels/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220930
DTEND;VALUE=DATE:20221001
DTSTAMP:20260405T183315
CREATED:20220924T113418Z
LAST-MODIFIED:20220924T113418Z
UID:9146-1664496000-1664582399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Jerome
DESCRIPTION:09SN3002 \n09.30.2022 \nSaint Jerome’s advice about Scripture: a reading from his letter to Paulinus. 1 \nYou see how\, carried away by my love of the scriptures\, I have exceeded the limits of a letter yet have not fully accomplished my object. We have heard only what it is that we ought to know and to desire\, so that we too may be able to say with the psalmist: “My soul breaks out with the fervent desire it always has had for your judgments” (Ps 119.20). But the saying of Socrates about himself—“I only know this: that I know nothing”—is fulfilled in our case also. \nThe New Testament I will briefly deal with. Matthew\, Mark\, Luke and John are the Lord’s team of four\, the true cherubim or store of knowledge. [Like the description in the prophet Ezekiel\,] with them the whole body is full of eyes\, they glitter as sparks\, they run and return like lightning\, their feet are straight feet\, and lifted up\, their backs also are winged\, ready to fly in all directions. They hold together each by each and are interwoven one with another: like wheels within wheels they roll along and go wherever the breath of the Holy Spirit wafts them. The apostle Paul writes to seven churches (for the eighth epistle\, that to the Hebrews\, is not generally counted in with the others). He instructs Timothy and Titus; he interceded with Philemon for his runaway slave. Of him I think it better to say nothing than to write inadequately. The Acts of the Apostles seem to relate a mere unvarnished narrative\, descriptive of the infancy of the newly born church; but when once we realize that their author is Luke the physician whose praise is in the gospel\, we shall see that all his works are medicine for the sick soul. The apostles James\, Peter\, John and Jude have published seven epistles at once spiritual and to the point\, short and long\, short that is in words but lengthy in substance so that there are few indeed who do not find themselves in the dark when they read them. The apocalypse of John has as many mysteries as words. In saying this I have said less than the book deserves. All praise of it is inadequate; manifold meanings lie hid in its every word. \nI beg of you\, my dear brother\, to live among these books\, to meditate upon them\, to know nothing else\, to seek nothing else. Does not such a life seem to you a foretaste of heaven here on earth? Let not the simplicity of the scripture or the poorness of its vocabulary offend you: for these are due either to the faults of translators or else to deliberate purpose: for in this way it is better fitted for the instruction of an unlettered congregation as the educated person can take one meaning and the uneducated another from one and the same sentence. I am not so dull or so forward as to profess that I myself know it \, or that I can pluck upon the earth the fruit which has its root in heaven\, but I confess that I should like to do so. I put myself before the man who sits idle and\, while I lay no claim to be a master\, I readily pledge myself to be a fellow-student. “Every one that asks\, receives; and those that seek\, find; and to those that knock\, it shall be opened” (Mt 7.8).Let us learn upon earth that knowledge which will continue with us in heaven.1Letter LIII in The Nicene and Post-Nicene Fathers\, Series Two\, Volume 6; translated by W. H. Fremantle\, p. 101-102. \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-jerome/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20221001
DTEND;VALUE=DATE:20221002
DTSTAMP:20260405T183315
CREATED:20220924T113712Z
LAST-MODIFIED:20220924T113712Z
UID:9148-1664582400-1664668799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Theresa of Child Jesus
DESCRIPTION:10SN0102 \n10.01.2022 \n  \nThe mission of St. Thérèse of Lisieux: a reading from a book by Hans Urs von Balthasar. 1 \nThere can be no doubt that Thérèse of Lisieux was directly entrusted by God with a mission to the Church. Thérèse’s mission\, at the very first glance\, displays the marks of a clearly defined\, and quite exceptional character. This is much less due to the personal drama of the little saint than to the sacred Form into which the trickling grains of petty anecdotes are compressed\, into a hard\, unbreakable block\, by a firm invisible hand. It is contrary to all expectation that the simple\, modest story of this little girl should eventually culminate\, as it irrefutably does\, in the enunciation of theological truths. Originally she herself never dreamt that she might be chosen to bear some fundamental message to the Church. She only became aware of it gradually; in fact\, it did not occur to her until her task was almost completed\, after she had already lived out her teaching and was writing the last chapters of her book. Suddenly\, as she saw it all laid out before her\, she recognized its strangeness\, that in her obedience she had unwillingly conceived something beyond her own personality. And now that she saw it she also understood it\, and seized it with a kind of violence. \nEver since her childhood Thérèse had shown a striking inclination to meditating and reflecting upon herself. [This] meant that when she discovered her mission she became intensely conscious of it in a manner rare amongst the saints. At that moment she realized she was to be set on a pedestal\, and that every bit of her life\, even its smallest details\, would be used as a pattern for many of the little ones. She regards the publication of her manuscript as an important work; she knows that all the world will love me@\, and that her writings will do a great deal of good. During her last months\, as if making her last will and testament\, she repeats constantly: One must tell souls Exactly the same expressions recur in reference to the mission she is soon to begin in heaven: AI feel that my mission will soon begin C to teach souls to love God as I love Him\, to give them my  little way. If my wishes are realized\, I shall spend my Heaven on earth until the end of the world. Similarly she recognizes the function within the Church of her mission. She not only foresees the proclamation of her own sanctity Y but she also\, as it were\, foresaw the canonization of her doctrine. The two are not separable C it is not so much her writings as her life itself which is her doctrine\, especially since her writings speak about her life more than anything else. Nor does she hesitate to propose her life as an example for the Church\, because it is in her life that she sees the realization of that doctrine which can do so much good. \nSo her life only contains exemplary value for the Church insofar as the Holy Spirit has possessed her and used her in order to demonstrate something for the sake of the Church\, opening up new vistas onto the Gospels. That\, and that alone\, should be the motive for the Church’s interest in Thérèse. That\, and that alone\, should engage the attention of those who feel themselves put off my many features of her cultus\, or even of her character\, or who experience indefinable objections to them. In fact\, there are few other cases in which it is so prudent to distinguish between the mission of a saint and its essentials. \nIn the case of Thérèse of Lisieux the dramatic tension between her mission and her person needs specially to be borne in mind\, and to be appreciated primarily in theological terms; the essence of sanctity has to be grasped as truly evangelical\, as belonging to the Church\, as a mission and not simply as an individual ascetical\, mystical manifestation. Moreover it is not just because of contemporary needs but because of the depth of revealed truth that portraits of the saints must in future be remodeled\, so that the saints can again live amongst us\, and in us\, as the best protectors and inspirers of the community of the saints\, which is the Church. \n1 \nThérèse of Lisieux: The Story of a Mission\, trans. by Donald Nicholl\, New York: Sheed and Ward\, 1954\, pp xix ff.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-theresa-of-child-jesus/
CATEGORIES:Vigils Readings
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UID:9160-1664668800-1664755199@laycisterciansofgethsemani.org
SUMMARY:27th Sunday in Ordinary Time
DESCRIPTION:A Commentary on the Gospel of Luke by St. Augustine [1] \nReading the holy gospel nourishes in us the habit of prayer\, builds up our faith\, and disposes us to trust in the Lord rather than in ourselves. What more powerful motive to prayer could be proposed to us than the parable of the unjust judge? An unprincipled man\, without fear of God or regard for other people\, that judge nevertheless ended by granting the widow’s petition. No kindly sentiment moved him to do so; he was rather worn down by her pestering. Now if a man can grant a request even when it is odious to him to be asked\, how can we be refused by the one who urges us to ask? \nHaving persuaded us\, therefore\, by a comparison of opposites that we ought always to pray and never lose heart\, the Lord goes on to put the question: Nevertheless\, when the Son of Man comes\, do you think he will find faith on earth? Where there is no faith\, there is no prayer. Who would pray for something he did not believe in? So when the blessed apostle exhorts us to pray he begins by declaring: Whoever calls on the name of the Lord will be saved; but to show that faith is the source of prayer and the stream will not flow if its springs are dried ip\, he continues: But can people call upon him in whom they do not believe? \nWe must believe\, then\, in order to pray; and we must ask God that the faith enabling us to pray may not fail. Faith gives rise to prayer\, and this prayer obtains an increase of faith. Faith\, I say\, gives rise to prayer\, and is in turn strengthened by prayer. It was to guard against their faith failing in times of temptation that the Lord told his disciples: Watch and pray that you may not enter into temptation. \n            Watch\, he says: and pray that you may not enter into temptation. What does it mean to enter into temptation? It means to turn one’s back on faith. Temptation grows stronger in proportion as faith weakens\, and becomes weaker in proportion as faith grows strong. To convince you\, beloved\, that he was speaking of the weakening and loss of faith when he told his disciples to watch and pray that they might not enter into temptation\, the Lord said in this same passage of the gospel: This night Satan has demanded to sift you like wheat; but I have prayed for you\, Peter\, that your faith may not fail. Is the protector to pray\, while the person in danger has no need to do so? \nBut in asking whether the Son of Man would find faith on earth at his coming\, the Lord was speaking of perfect faith. That kind of faith is indeed hardly to be found on earth. Look at God’s Church: it is full of people. Who would come here if faith were non-existent? But who would not move mountains if that faith were present in full measure? Mark the apostles: they would never have left everything they possessed and spurned worldly  ambition to follow the Lord unless their faith had been great; and yet that faith of theirs could not have been perfect\, otherwise they would not have asked the Lord to increase it. \n[1]  Journey with the Fathers – Year C – New Coty Press – 1994 – pg 122
URL:https://laycisterciansofgethsemani.org/event/27th-sunday-in-ordinary-time/
CATEGORIES:Vigils Readings
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UID:9162-1664668800-1664755199@laycisterciansofgethsemani.org
SUMMARY:Skema 27th Week in Ordinary Time
DESCRIPTION:  \n\n\n\nBiblical Readings for Office and Mass\n27th Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (II)\nOctober 2 – 8\, 2022\n\n\n \nSun\n2\nMon\n3\nTue\n4\nWed\n5\nThu\n6\nFri\n7\nSat\n8\n\n\nOffice\n27th Sunday\nLouisville Cathedral\nSt Francis\nWeekday\nSt Bruno\nOur Lady of the Rosary\nWeekday\n\n\nVigils\nSir 18:1-18\n2 Chron 7:1-16\nSir 18:19-33\nSir 19:1-17\nSir 19:20-30\nJudith 15:8-16:2\, 11-16\nSir 20:1-15\n\n\nLauds\nMic 5:9-14\nEzek 43:1-7a\nMic 6:1-8\nMic 6:9-16\nMic 7:1-7\nSir 39:12-22\nMic 7:8-10\n\n\nMass\n141\n701.1\, 704.3\, 706.2\n462\n463\n464\n465\n466\n\n\n1st\nHabb 1:2-3; 2:2-4\nHeb 12:18-19\, 22-24\nGal 1:13-24\nGal 2:1-2\, 7-14\nGal 3:1-5\nGal 3:7-14\nGal 3:22-29\n\n\n2nd\n2 Tim 1:6-8\, 13-14\n \n \n \n \n \n \n\n\nGospel\nLuke 17:5-10\nLuke 19:1-10\nLuke 10:38-42\nLuke 11:1-4\nLuke 11:5-13\nLuke 11:15-26\nLuke 11:27-28\n\n\nVespers\nPhilem 12-25\nActs 7:44-50\nJas 1:1-11\nJas 1:12-18\nJas 1:19-27\nActs 1:12-14\nJas 2:1-13\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n  \n 
URL:https://laycisterciansofgethsemani.org/event/skema-27th-week-in-ordinary-time/
CATEGORIES:Vigils Readings
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UID:9177-1664755200-1664841599@laycisterciansofgethsemani.org
SUMMARY:Consecration Louisville Cathedral
DESCRIPTION:A READING ABOUT THE CHRISTIAN COMMUNITY AS THE NEW TEMPLE\, \nFROM A BOOK BY FR JEAN DANIELOU.[1] \nIt is the manhood of Jesus that is the Temple of the new Law\, but this manhood must be taken as a whole\, that is to say\, it is the Mystical Body in its entirety; this is the complete and final Temple. The dwelling of God is the Christian community whose Head is in heaven\, and whose members are still making their earthly pilgrimage; it is the true Temple of which the Temple of stone was the figure. “Be you also as living stones built up\, a spiritual house\, a holy priesthood\, to offer up spiritual sacrifices\, acceptable to God by Jesus Christ”(1Pt2\,5). “Now therefore you are no more strangers and foreigners: but you are fellow citizens with the saints and the domestics of God\, built upon the foundation of the apostles and prophets\, Jesus Christ himself being the chief corner stone: in whom all the building\, being framed together\, grows up into a holy temple in the Lord”(Eph2\,19-21). \nThere is a basic difference between the Temple at Jerusalem and the Christian Church. Under the old law\, the presence of God is connected with the building of stone; under the new law\, it is connected with the spiritual community. The church of stone is not in the succession of the Temple\, but of the synagogue; it is the assembly\, the ecclesia\, the meeting-place. Or rather\, at the same time it continues both of them\, since it is the normal place for the sacrifice. But it can be dispensed with; it is not necessary that it should be there for the celebration of the Mass\, while the community is necessary. \nThus is fulfilled the saying of Jesus: “Where there are two or three gathered together in my name\, there am I in the midst of them”(Mt18\,20). It is the essential condition required for the offering of an acceptable host that is presented in the Sermon on the Mount\, where it is written: “If you offer your gift at the altar\, and there you remember that your brother has any thing against you\, go first to be reconciled to your brother: and then coming you shall offer your gift”(Mt5\,23-24). No offering is accepted save that which is made in charity\, in community. For there the temple is\, the one and only place where man is in the presence of God. \nThis is an extraordinary fact\, as extraordinary in its own order as the presence of God in the Temple at Jerusalem. God enters into relationship not with isolated souls\, but with the community. Through the baptismal rites\, the entry of the catechumen into the church of stone is a figure of entry into the living Church\, into the community which is the place of meeting with God. Of this meeting the Eucharist is the permanent sign\, being at once the sacrament of the mystical body and the sign of the real presence\, and bringing about at the same time union with God and the strengthening of the bonds of charity. Sin has the effect simultaneously of alienating the sinner from the presence of God\, and of separating the sinner from the community. The primitive discipline of the Church made this clear when it excluded the sinner publicly from the community. The sinner still remains excluded from communion; and reconciliation with God is necessarily required by the community as intermediary. This is the meaning of confession\, in which the priest represents the people\, which itself represents God. \nThis is why the Church has the deposit of the living Word of God. It is in her that the Word mysteriously dwells\, thus continuing the Incarnation of the Logos. We come to faith in Christ not by the study of dead literary documents\, but in a preliminary way through the living witness of an organism sustained and animated by Christ\, through the teaching of the living Apostolic Church; in a full and effective way by immediate contact with the living Christ in the Church\, through the operation of grace acting in all its fullness in the sacrament. \n    [1]The Presence of God\, Jean Danielou\, Baltimore 1958\, 29-31.
URL:https://laycisterciansofgethsemani.org/event/consecration-louisville-cathedral/
CATEGORIES:Vigils Readings
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DTSTAMP:20260405T183315
CREATED:20221002T221712Z
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UID:9175-1664841600-1664927999@laycisterciansofgethsemani.org
SUMMARY:St. Francis of Assisi
DESCRIPTION:A Reading from The Testament of St. Francis of Assisi.[1] \nThe Lord granted me\, Brother Francis\, to begin to do penance in this way: While I was in sin\, it seemed very bitter to me to see lepers. And the Lord Himself led me among them and I had mercy upon them. And when I left them that which seemed bitter to me was changed into sweetness of soul and body; and afterward I lingered a little and left the world. \nAnd the Lord gave me such faith in churches that I would simply pray and speak in this way: “We adore you\, Lord Jesus Christ\, in all Your churches throughout the world\, and we bless You\, for through Your holy cross You have redeemed the world.” \nAnd after the Lord gave me brothers\, no one showed me what I should do\, but the Most High Himself revealed to me that I should live according to the form of the Holy Gospel. And I had this written down simply and in a few words and the Lord Pope confirmed it for me. And those who came to receive life gave to the poor everything which they were capable of possessing and they were content with one tunic\, patched inside and out\, with a cord and short trousers. And we had no desire for anything more. We [who were] clerics used to say the Office as other clerics did; the lay brothers said the Our Father; and we quite willingly stayed in churches. And we were simple and subject to all. \nAnd I used to work with my hands\, and I [still] desire to work; and I firmly wish that all my brothers give themselves to honest work. Let those who do not know how [to work] learn\, not from desire of receiving wages for their work but as an example and in order to avoid idleness. And when we are not paid for our work\, let us have recourse to the table of the Lord\, seeking alms from door to door. The Lord revealed to me a greeting\, as we used to say: “May the Lord give you peace.” \nLet the brothers beware that they by no means receive churches or poor dwellings or anything which is built for them\, unless it is in harmony with [that] holy poverty which we have promised in the Rule\, [and] let them always be guests there as pilgrims and strangers. \n     [1]Francis and Clare: The Complete Works\, tr. RJ Armstrong OFM & IC Brady OFM\, Paulist Press NY 1982. pp.154-156.
URL:https://laycisterciansofgethsemani.org/event/st-francis-of-assisi/
CATEGORIES:Vigils Readings
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