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UID:10261-1678579200-1678665599@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n3rd Week of Lent\n\n\nMass Readings: Sunday (A)\, Weekdays (II)\nMarch 12 – 18\, 2023\n\n\n\nSun\n12\nMon\n13\nTue\n14\nWed\n15\nThu\n16\nFri\n17\nSat\n18\n\n\nOffice\n3rd Sunday of Lent\nLenten Weekday\nLenten Weekday\nLenten Weekday\nLenten Weekday\nLenten Weekday/ St Patrick\nLenten Weekday\n\n\nVigils\nExod 13:1-16\nExod 13:17-14:9\nExod 14:10-31\nExod 15:1-21\nExod 15:22-16:15\nExod 16:16-35\nExod 17:1-16\n\n\nLauds\nDeut 8:1-6\nDeut 8:7-14\nDeut 9:1-6\nDeut 9:7-13\nDeut 9:15-21\nDeut 9:22-29\nDeut 10:12-22\n\n\nMass\n28\n237\n238\n239\n240\n241\n242\n\n\n1st\nExod 17:3-7\n2 Kgs 5:1-15a\nDan 3:25\, 34-43\nDeut 4:1\, 5-9\nJer 7:23-28\nHos 14:2-10\nHos 6:1-6\n\n\n2nd\nRom 5:1-2\, 5-8\n\n\n\n\n\n\n\n\nGospel\nJohn 4:5-42\nLuke 4:24-30\nMatt 18:21-35\nMatt 5:17-19\nLuke 11:14-23\nMark 12:28b-34\nLuke 18:9-14\n\n\nVespers\nHeb 9:15-22\nHeb 9:23-28\nHeb 10:1-10\nHeb 10:11-18\nHeb 10:19-25\nHeb 10:26-31\nHeb 10:32-39
URL:https://laycisterciansofgethsemani.org/event/skema-23/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230312
DTEND;VALUE=DATE:20230313
DTSTAMP:20260403T184117
CREATED:20230311T162910Z
LAST-MODIFIED:20230311T162910Z
UID:10263-1678579200-1678665599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 3rd Sun Lent
DESCRIPTION:What it Means to be “in Christ Jesus”1 \nby Fr. Raymond \nWhat is in your mind as you set out for Mass?… If Christ was forced\, as it were\, to say to the woman at Jacob’s well with whom He had had but a few words: “If you understood God’s gift and knew who he is that speaks to you…” what can He not say to us who should understand and who should know that in Mass he not only speaks to us\, but gives us God’s Only Word – Himself? \nWhat would your existence be like had Christ at His Last Supper decreed that only once in your lifetime could a priest do what He had done there in the Cenacle? Or to make it more concrete\, suppose that on that same momentous night\, this same Jesus Christ had decided that Mass should be offered only once every fifty years\, and then only at Gethsemani\, Kentucky. How would you spend your years\, your days\, all your hours? Would not this monastery become the focal point of your universe? Would not your days\, weeks\, months\, all your years be spent preparing for that one morning when you could come here and meet your God in an intimacy that baffles description?… \nFaced with such a supposition\, we are forced to admit that we do not appreciate God and His goodness. We do not realize that Mass is not only alive with God but is meant to set us alive with the same life. Why is it that we have not come to this appreciation and realization? The answer is simple: we do not reflect sufficiently; we do not probe; we are too easily satisfied with what lies on the surface. Let us be honest: We have not understood this “gift of God.”… \n…Just think again on that supposition about Mass being offered once in your lifetime\, and then only here at Gethsemani. Would not your life have a center\, you a very definite goal\, and every passing hour a very specific meaning? \n\n\n\n\n\n\nYou would be awaiting that one definite moment when you could meet your loving God in person\, not only to pay Him homage as His creature\, but to love Him and be loved by Him as His child. More than likely Mass would then be for you what Mass was meant to be when Christ said: “Do this as my memorial”. It would be agape – a “love feast”. \n…Realize that in Mass you meet God not as your Maker\, certainly not as your Judge\, in one sense not even as your Redeemer\, but only as your Lover. For this is He who said: “I have loved thee with an everlasting love…“Can a woman forget her infant\, so as not to have pity on the child of her womb? And if she should forget\, yet will not I forget thee. Behold\, I have graven thee in my hands”? Yes\, in those hands which hold Calvary’s nail prints… Here is He who repeats by His love-radiating presence what He once put into words in the parables of Solomon: “My child\, give me thy heart”. You meet Him as that One who said\, and still says: “O come to me all you who are weary and overburdened\, and I will refresh you”. That is the God you are to meet\, and that is the guise in which you are to see Him. He who once “loved you to death” is waiting in every Mass to love you to life \n\n\n\n1 Rev. M. Raymond\, O.C.S.O. This Is Love. Milwaukee\, WI: The Bruce Publishing Company\, 1964. 13-20. \n\n\n\n\n\n\n  \n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-3rd-sun-lent/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230313
DTEND;VALUE=DATE:20230314
DTSTAMP:20260403T184117
CREATED:20230311T163036Z
LAST-MODIFIED:20230311T163036Z
UID:10265-1678665600-1678751999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:Our Struggle in Search of Truth2 \nfrom “Conjectures of a Guilty Bystander” by Thomas Merton \nLife is\, or should be\, nothing but a struggle to seek truth: yet what we seek is really the truth that we already possess. Truth is mine in the reality of life as it is given to me to live: yet to take life thoughtlessly\, passively as it comes\, is to renounce the struggle and purification which are necessary. One cannot simply open his eyes and see. The work of understanding involves not only dialectic\, but a long labor of acceptance\, obedience\, liberty\, and love. The temptation of monastic life is to evade this austere responsibility by falling back into passive indifference\, thinly veiled resentment disguised as obedience and abandonment. Since in fact one need not positively accept what happens\, one can be merely resigned and negative. Others make all the important decisions: but the most important decision always falls to me\, and if I am in the habit of never deciding\, I will evade it. The root decision to accept my own life and to obey its demands may challenge my understanding of those demands\, my honesty in their regard. The worst temptation\, and that to which many monks succumb early in their lives\, and by which they remain defeated\, is simply to give up asking and seeking. To leave everything to the superiors in this life and to God in the next–a hope which may in fact be nothing but a veiled despair\, a refusal to live. And it is not Christian to despair of the present\, merely putting off hope into the future. There is also a very essential hope that belongs in the present\, and is based on the nearness of the hidden God\, and of His Spirit\, in the present. What future can make sense without this present hope? \nEvil and falsity are unavoidable: but one does not bow down to them passively and without response. Resignation is not enough. God demands of us a creative consent\, in our deepest and most hidden self\, the self we do not experience\, though it is always there. This creative consent is the obedience of my whole being to the will of God\, here and now. The inner “word” of consent is the coincidence\, in the Spirit\, the identity of my own obedience and will with the obedience and will of Christ. Such is the depth of our Sonship and of the life of grace. \n\n\n\n\n\n\nGradually\, by accepting our place in the world and our tasks as they are\, we come to be liberated from the limitations of the world and of a restricted\, halfhearted milieu: yet one is content with one’s moment of history and one’s obscure task in it. One must be detached from systems and collective plans\, without rancor toward them\, but with insight and compassion. To be truly Catholic is not merely to be correct according to an abstractly universal standard of truth\, but also and above all to be able to enter into the problems and the joys of all\, to understand all\, to be all things to all persons. This cannot be done if we do not first completely and honestly accept ourselves\, our own problems\, our own defeats\, with the creative consent and responsibility that unite us to God’s will and thus to the dynamism of history in its very source \n\n\n2 Merton\, Thomas. Conjectures of a Guilty Bystander. Doubleday & Co\, 1966. 166-167. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-63/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230314
DTEND;VALUE=DATE:20230315
DTSTAMP:20260403T184117
CREATED:20230311T163157Z
LAST-MODIFIED:20230311T163157Z
UID:10267-1678752000-1678838399@laycisterciansofgethsemani.org
SUMMARY:Vigils Readings
DESCRIPTION:Forgive us\, as We Forgive3 \nfrom a sermon by Caesarius of Arles \nIf any one of us is in conflict with another\, let us end the quarrel lest we ourselves end badly. Do not consider this unimportant\, my beloved. Let us call to mind that our life here is mortal and frail\, that it is endangered by many and great temptations\, and this makes us pray that we may not be overcome. And so\, we realize that even the just are not without some sins. But there is one remedy which enables us to keep alive. For God\, our Master\, told us to say in our prayers: “Forgive us the wrong we have done as we forgive those who wrong us.” We have made a contract with God and taken a resolution that the wrong must be forgiven. This makes us ask with complete confidence to be forgiven provided we too forgive. \nIf\, on the contrary\, we do not forgive\, how can we in good conscience hope that our sins will be forgiven? Let us not deceive ourselves: God deceived no one. It is human to be angry\, but I wish it were impossible. It is human to become angry but let us not water the small plant born of anger with various suspicions. Let us not permit it to develop into a tree of hatred. It happens also frequently that a father is angry with his son\, but he does not hate the son. He is angry because he wishes to correct the son. If this is his purpose\, his anger is animated by love. \nWe read in Scripture: “Why look at the speck in your brother’s eye when you miss the plank in your own?” You find fault with another person for being angry\, and you keep hatred in yourself. Anger in comparison with hatred is only a speck\, but if the speck is fostered\, it becomes a plank. If\, on the contrary\, you pluck out the speck and cast it away\, it will amount to nothing. \n\n\n\n\n\n\nOur Master says in another place: “Anyone who hates his brother is a murderer.” Those who hate their brother\, walk around\, go out\, come in\, march on\, are not burdened by any chains and are not shut up in any prison\, but they are bound by their guilt. Do not think of them as not being imprisoned. Their heart is in prison… \nYou hate your brothers and sisters and walk safely around and refuse to be reconciled with them\, and God has given you time and opportunity. Yet you are a murderer and are still alive. If you felt God’s wrath you would be suddenly snatched away with your hatred toward others. God spares you; spare others likewise; make up and seek reconciliation with them. But suppose you want reconciliation and another does not want it. That is enough for you; you have something to grieve for\, you have freed yourself. If you want agreement and the other refuses\, say confidently: “Forgive us the wrong we have done as we forgive those who wrong us. \n\n\n3Fraternal Harmony (Morin Sermon 185) 1-2: PLS IV\, 446-447. (CR VI p 215) \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-readings/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230315
DTEND;VALUE=DATE:20230316
DTSTAMP:20260403T184117
CREATED:20230311T163315Z
LAST-MODIFIED:20230311T163315Z
UID:10269-1678838400-1678924799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:The Role of the Prophet4\nFrom the writings of Rabbi Abraham Joshua Heschel \nThe certainty of being inspired by God\, of speaking in His name\, of having been sent by Him to the people\, is the basic and central fact of the prophet’s consciousness. Other people regard experience as the source of certainty; what singles out the prophet in the world of man is that to him the source of his experience is the source of his certainty. To his mind\, the validity and distinction of his message lie in the origin\, not only in the moment of his experience… \nIn a variety of ways\, in utterance and in action\, the prophets stressed their staggering claim. It was such certainty of being inspired that enabled the prophet to proclaim again and again: “Thus says the Lord”; “Hear the word of the Lord”… There is no doubt that the prophets were conscious of their own sincerity; that their tongues were not confuted by their consciences. “What I heard from the Lord of hosts\, … I announce to you\,” said Isaiah. And Jeremiah insisted “That which came out of my lips was before Thy face”. \nThe prophet does not speak of a resolution or a purpose\, framed by himself\, to devote himself to his vocation\, but describes a decisive moment in which he received a call. He thinks of himself as “a messenger of God”\, sent by Him to His people. Moreover\, he does not speak on the strength of a single experience or sporadic inspirations. His entire existence is dedicated to his mission… When “Jeremiah’s harsh word of judgment against the Temple of Jerusalem provoked the priests… that they wanted to kill him\,” Jeremiah had nothing to say in his defense before the royal officials except: “…the Lord has sentme to you\, to say all these words in your ears”… \n\n\n\n\n\n\nTo the consciousness of the prophet\, the prophetic act is more than an experience; it is an objective event… It is not a discovery\, a coming upon something permanently given by the mind of the prophet…a timeless idea… justice\, a law\, but something dynamic\, an act of giving; not an eternal word\, but a word spoken\, a word expressed\, springing from a Presence\, a word in time\, a pathos overflowing in words. His experience is a perception of an act that happens rather than a perception of a situation that abides… \nThus\, to the prophetic consciousness\, inspiration is …experienced as a divine act which takes place not within but beyond\, as an event which happens in one’s view rather than in one’s heart. The prophet does not merely feel it; he faces it \n\n\n4 Heschel\, Abraham J. The Prophets. New York: Harper & Row\, 1962. 426-433. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-64/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230316
DTEND;VALUE=DATE:20230317
DTSTAMP:20260403T184117
CREATED:20230311T163430Z
LAST-MODIFIED:20230311T163430Z
UID:10271-1678924800-1679011199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:If You are to Stand and Not Fall5 \nA Reading from “The Cloud of Unknowing” \nShould any thought arise… asking what you are seeking\, and what you are wanting\, answer that it is God you want: ‘Him I covet\, him I seek\, and nothing but him.’ Should the thought ask\, ‘What is this God?’ answer that it is the God who made you and redeemed you\, and who has\, through his grace\, called you tohis love. ‘And’\, tell <the thought>… ‘Get down’\, and proceed to trample on him out of love for God; yes\, even when such thoughts seem to be holy\, and calculated to help you find God… \nMake up your mind\, therefore\, to put down all such reflections\, holy and attractive though they be… Be quite sure that you will never have the unclouded vision of God here in this life. But you may have the awareness of him\, if he is willing by his grace to give it you. So lift up your love… or\, more accurately let God draw your love up… and strive by his grace to forget all else. \nBut if you allow houseroom to this thing that you naturally like or grouse about\, and make no attempt to rebuke it\, ultimately it will take root in your inmost being\, in your will\, and with the consent of your will… If it is a thing that grieves or has grieved you\, then you rage and want revenge – and that is Wrath. Or you will despise and loathe it\, and think spitefully and harshly of it – and that is Envy. Or you will get weary and bored with being good in spirit and body – and that is Sloth. And if it is a pleasant thing\, present or past\, you experience a passing delight when you think about it\, whatever it may be. So that you dwell on it\, and in the end fix your heart and will on it\, and turn to it for nourishment… \n\n\n\n\n\n\nNow\, if this thought that you deliberately conjure up\, or harbour\, and dwell lovingly upon\, is natural worth or knowledge\, charm or station\, favour or beauty – then it is Pride. If it is a matter of worldly good\, riches\, or possessions\, ownership or lordship\, then it is Avarice. If it is a matter of choice food and drink\, or any other delight of the palate\, then it is Gluttony. If it is love or pleasure\, or flirting\, fawning\, and flattering\, for another or for yourself – then it is Lust… \nSo if you are to stand and not fall\, never give up your firm intention: beat away at this cloud…between you and God with that sharp dart of longing love. Hate to think about anything less than God\, and let nothing whatever distract you from this purpose. It is only thus that you can destroy the ground and root of sin. \nWere you to fast beyond all measure\, or watch at great length\, or rise at the crack of dawn\, or sleep on boards and wear chains… this would not help you at all. The urge of sin would still be with you… However much you might weep in sorrow for your sins\, or for the sufferings of Christ\, or however much you might think of the delights of heaven… compared with this blind outreaching of love… there is very little indeed that it can do without love. This\, in itself\, is the ‘best part’ that Mary chose… For if this love is there in truth\, so too will all other virtues truly\, perfectly\, and knowingly\, be included in it \n\n\n5 The Cloud of Unknowing. Trans. Clifton Wolters. Middlesex\, England: Penguin Books\, 1973. 60-69. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-65/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230317
DTEND;VALUE=DATE:20230318
DTSTAMP:20260403T184117
CREATED:20230311T163628Z
LAST-MODIFIED:20230311T163628Z
UID:10273-1679011200-1679097599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Patrick
DESCRIPTION:Words of God to Humanity\,\nthat They Should Obey the Divine Precepts6 \nFrom the Fourth Vision of St Hildegard of Bingen \n…O My dearest children\, open your eyes and ears and obey My precepts! Why do you despise your Father\, Who has delivered you from death? The choirs of angels sing\, “You are just\, O Lord!”\, because God’s justice has no flaw in it; for God delivered Man not by power but by mercy\, when He sent His Son into the world to redeem him… \nBut you\, when you consider good and evil\, are standing\, as it were\, where two roads branch off. If you despise the darkness of evil and want to see Him Whose creature you are\, and Whom you acknowledged in holy baptism where the old sin of Adam was nullified in you; and if you say\, “ I want to fly from the Devil and his works and follow the true God and His precepts”; then think how you have been taught to turn away from evil and do good\, and how the Heavenly Father did not spare His Only-Begotten but sent Him for your deliverance; and pray to God to help you. And He\, hearing you\, will say\, “These eyes are pleasing to me!” And if you then cast off weariness and run courageously in God’s commands\, He will always hear the cry of your prayers… \nBut if you have fallen into sin\, quickly rise by confession and pure penitence\, before death lays claim to you. For your Father wants you to cry out\, weep and ask for help so as not to remain in the squalor of sin. For if you have been wounded\, you seek a physician lest you die. Does not God often send peopletroubles\, so that they will more intently invoke Him? But you\, O human\, say “I cannot do good works!” I say you can. And you say “How?” And I say\, “By thought and action.” And you answer\, “I lack decision.” And I answer\, “Learn to fight against yourself!” And you say\, “I cannot fight against myself unless God helps me.” Hear then how you can fight against yourself. When evil rises up in you and you do not know how to get rid of it\, then\, touched by My grace\, which reaches you in the paths of your inner vision\, at once cry out\, pray\, confess and weep so that God will help you\, and remove evil from you\, and grant you strength in good. For this good is yours by the knowledge that lets you understand God by the inspiration of the Holy Spirit… \n\n\n\n\n\n\nSo let the faithful person recognize his pain and seek a physician before he falls dead. If he considers his pain and seeks a physician\, the latter when found will show him the bitter medicine that can save him; that is\, the bitter words by which he must be tested to see whether his penitence comes from the root of his heart or only from his unstable breath. And when he has tested this\, he will give him the wine of penitence\, with which to wash away the pus from his wounds\, and the oil of mercy\, with which to anoint the wounds to heal them. Then he will enjoin him to be careful of his health\, saying\, “See that you keep taking this medicine carefully and regularly\, and do not tire of it\, for your wounds are serious.” There are many who accept penance for their sins only with difficulty; but\, though with much effort\, they nonetheless carry it out for fear of death. But I give them My hand\, and change their bitterness into sweetness… But he who neglects repentance for his sins\, saying it is hard for him to chastise his body\, will be wretched\, for he does not want to look at himself\, or seek a physician\, or have his wounds healed\, but hides the dreadful wound in himself and covers over death with false appearance to conceal it… \nTherefore\, O ye faithful\, run in God’s precepts lest the damnation of death seize upon you \n\n\n6 Hildegard of Bingen. Scivias. Trans. Mother Columba Hart and Jane Bishop. New York: Paulist Press\, 1990. 125-128. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-patrick/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230318
DTEND;VALUE=DATE:20230319
DTSTAMP:20260403T184117
CREATED:20230311T163752Z
LAST-MODIFIED:20230311T163752Z
UID:10275-1679097600-1679183999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:On the Lord’s Parable of the Publican and the Pharisee7 \nA Homily by St Gregory Palamas \n…Not only can virtue remain unshaken by the various wicked devices prepared by the enemy\, but it can also lift up and restore those fallen into the depths of evil\, and easily lead them to God by repentance and humility. \nHere is an example and a clear proof. The publican… dwells in the depths of sin. All he has in common with those who live virtuously is one short utterance\, but he finds relief\, is lifted up and rises above every evil… If the Pharisee is condemned by his speech\, it is because… he thinks himself somebody\, although he is not really righteous\, and utters many arrogant words which provoke God’s anger with their every syllable. \nWhy does humility lead up to the heights of righteousness\, whereas self- conceit leads down to the depths of sin? Because anybody who thinks he is something great\, even before God\, is rightly abandoned by God\, as one who thinks that he does not need His help. Anybody who despises himself\, on the other hand\, and relies on mercy from above\, wins God’s sympathy\, help and grace. As it says\, “The Lord resisteth the proud: but he giveth grace unto the lowly”… \nThe Pharisee and the publican went up into the Temple\, both with the aim of praying. But the Pharisee brought himself down after going up\, defeating his aim by the way he prayed… One made the ascent broken and contrite\, for he had learned from the psalmist and prophet that “a broken and a contrite heart\, O God\, thou wilt not despise”. The Pharisee\, by contrast\, goes up bloated with pretensions to justify himself in the presence of God\, although all our righteousness is like a filthy rag before Him. He had not heard the saying\, “Everyone that is proud in heart is an abomination to the Lord”… \n\n\n\n\n\n\nBy contrast\, the publican “standing afar off\, would not lift up so much as his eyes unto heaven\, but smote upon his breast saying\, God be merciful to me a sinner”. See the utter abasement of his thoughts and feelings\, and\, at the same time\, contrition of heart mingled with this publican’s prayer. When he went upinto the Temple to pray for the remission of his sins\, he brought with him good advocates before God: unashamed faith\, uncondemned self-reproach\, contrition of heart that is not despised and humility that exalts… Although still far from God\, without the boldness toward Him that comes from good works\, it hopes to draw near to him because it has already renounced evil and is intent on good… For he believed Him who said\, “Turn ye unto me\, and I will turn unto you.” \nWhat happened then? “This man”\, says the Lord\, “went down to his house justified rather than the other\, for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted”. As the devil is conceit itself and pride is his own particular evil\, it defeats and swallows up any human virtue with which it is mixed. Whereas\, humility is the virtue of the good angels\, and defeats any human evil that comes upon fallen mankind. Humility is the chariot by which we ascend to God\, like those clouds which are to carry up to God those who would dwell for endless ages with Him\, as foretold by the apostle: “We shall be caught up in the clouds to meet the Lord in the air: and so shall we ever be with the Lord”. Humility is the same as such a cloud. It is formed by repentance\, releases streams of tears; brings out the worthy from among the unworthy and leads them up to unite them with God\, justified by His free gift for the gratitude of their free disposition \n\n\n7 St Gregory Palamas. The Homilies. Trans. Christopher Veniamin. Essex\, England: Mount Thabor Publishing\, 2009. 6-12. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-66/
CATEGORIES:Vigils Readings
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DTSTART;TZID=America/New_York:20230318T150000
DTEND;TZID=America/New_York:20230318T163000
DTSTAMP:20260403T184117
CREATED:20230101T010639Z
LAST-MODIFIED:20230101T010639Z
UID:9884-1679151600-1679157000@laycisterciansofgethsemani.org
SUMMARY:Cleveland LCG Meeting
DESCRIPTION:Content is protected.
URL:https://laycisterciansofgethsemani.org/event/cleveland-lcg-meeting/
CATEGORIES:LCG Local Community Meetings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230319
DTEND;VALUE=DATE:20230320
DTSTAMP:20260403T184117
CREATED:20230318T204227Z
LAST-MODIFIED:20230318T204227Z
UID:10280-1679184000-1679270399@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n4th Week of Lent\n\n\nMass Readings: Sunday (A)\, Weekdays (I)\nMarch 19 – 25\, 2023\n\n\n\nSun\n19\nMon\n20\nTue\n21\nWed\n22\nThu\n23\nFri\n24\nSat\n25\n\n\nOffice\n4th Sunday of Lent\nSt Joseph\nLenten Weekday\nLenten Weekday\nLenten Weekday\nLenten Weekday\nAnnunciation of the Lord\n\n\nVigils\nExod 18:1-27\nHosea 11:1-11\nExod 19:16-25\nExod 20:1-21\nExod 22:20-23:9\nExod 24:1-18\n1 Chron 17:1-15\n\n\nLauds\nDeut 11:1-7\nZech 10:6-12\nDeut 11:13-17\nDeut 11:18-25\nDeut 11:26-32\nDeut 26:16-19\nEzek 43:27-44:4\n\n\nMass\n31\n543\n245\n246\n247\n248\n545\n\n\n1st\n1 Sam 16:1b\, 6-7\, 10-13a\n2 Sam 7:4-5a\, 12-14a\, 16\nEzek 47:1-9\, 12\nIsa 49:8-15\nExod 32:7-14\nWis 2:1a\, 12-22\nIsa 7:10-14; 8:10\n\n\n2nd\nEph 5:8-14\nRom 4:13\, 16-18\, 22\n\n\n\n\nHeb 10:4-10\n\n\nGospel\nJohn 9:1-41\nMatt 1:16\, 18-21\, 24a\nJohn 5:1-3a\, 5-16\nJohn 5:17-30\nJohn 5:31-47\nJohn 7:1-2\, 10\, 25-30\nLuke 1:26-38\n\n\nVespers\nHeb 11:1-7\nEph 3:14-21\nHeb 11:17-22\nHeb 11:23-31\nHeb 11:32-40\nHeb 2:5-10\nHeb 12:7-13
URL:https://laycisterciansofgethsemani.org/event/skema-24/
CATEGORIES:Vigils Readings
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UID:10282-1679184000-1679270399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 4th Sun Lent
DESCRIPTION:Come to Siloam1\nA commentary by St Ambrose \nYou have heard that story in the gospel where we are told that the Lord Jesus\, as he was passing by\, caught sight of a man who had been blind from birth. Since the Lord did not overlook him\, neither ought we to overlook this story of a man whom the Lord considered worthy of his attention. In particular we should notice the fact that he had been blind from birth. This is an important point. \nThere is\, indeed\, a kind of blindness\, usually brought on by serious illness\, which obscures one’s vision\, but which can be cured\, given time; and there is another sort of blindness\, caused by cataract\, that can be remedied by a surgeon: he can remove the cause and so the blindness is dispelled. Draw your own conclusion: this man\, who was actually born blind\, was not cured by surgical skill\, but by the power of God. \nWhen nature is defective the Creator\, who is the author of nature\, has the power to restore it. This is why Jesus also said\, As long as I am in the world\, I am the light of the world\, meaning: all who are blind are able to see\, so long as I am the light they are looking for. Come\, then\, and receive the light\, so that you may be able to see. \nWhat is he trying to tell us\, he who brought human beings back to life\, who restored them to health by a word of command\, who said to a corpse\, Come out! And Lazarus came out from the tomb; who said to a paralytic\, Arise and pick up your stretcher\, and the sick man rose and picked up the very bed on which he used to be carried as a helpless cripple? Again\, I ask you\, what is he trying to convey to us by spitting on the ground\, mixing his spittle with clay and putting it on the eyes of a blind man\, saying: Go and wash yourself in the pool of Siloam (a name that means “sent”)? What is the meaning of the Lord’s action in this? Surely one of great significance\, since the person whom Jesus touches receives more than just his sight. \n\n\n\n\n\n\nIn one instant we see both the power of his divinity and the strength of his holiness. As the divine light\, he touched this man and enlightened him; as priest\, by an action symbolizing baptism he wrought in him his work of redemption. The only reason for his mixing clay with the spittle and smearing it on the eyes of the blind man was to remind you that he who restored the man to health by anointing his eyes with clay is the very one who fashioned the first man out of clay\, and that this clay that is our flesh can receive the light of eternal life through the sacrament of baptism. \nYou\, too\, should come to Siloam\, that is\, to him who was sent by the Father (as he says in the gospel\, My teaching is not my own\, it comes from him who sent me). Let Christ wash you and you will then see. Come and be baptized\, it is time; come quickly\, and you too will be able to say\, I went and washed; you will be able to say\, I was blind and now I can see\, and as the blind man said when his eyes began to receive the light\, The night is almost over and the day is at hand.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-4th-sun-lent/
CATEGORIES:Vigils Readings
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CREATED:20230302T032716Z
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UID:10221-1679253900-1679256000@laycisterciansofgethsemani.org
SUMMARY:Compline
DESCRIPTION:Sunday\, March 19th at 7:25 pm \nZoom Link: \nhttps://us06web.zoom.us/j/3917499727 \n 
URL:https://laycisterciansofgethsemani.org/event/compline-5/
CATEGORIES:Compline
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UID:10284-1679270400-1679356799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Joseph
DESCRIPTION:St. Joseph’s Intercession2 \nFrom the writings of St Teresa of Avila \nFinding myself so crippled while still young\, and earthly doctors having failed to cure me\, I turned to heavenly physicians for help… \nI took the glorious St. Joseph for my advocate and protector\, and commended myself earnestly to him; and it was clearly he who both healed me of this sickness and delivered me from great dangers that threatened my good name and the salvation of my soul. His aid has brought me more good than I could ever hope for from him. I do not remember once having asked anything of him that was not granted. I am full of wonder at the great graces God has bestowed on me\, and the perils to body and soul from which he has freed me\, at the intercession of this blessed saint. God seems to have given other saints power to help us in particular circumstances\, but I know from experience that this glorious St. Joseph helps in each and every need. Our Lord would have us understand that\, since on earth He was subject to this man who was called His father\, whom as His guardian He had to obey\, so now in Heaven He still does all that Joseph asks. Others\, who have turned to Joseph on my advice\, have had the like experience; and today there are many people who honor him and keep on finding out the truth of what I say… \nI wish I could persuade everybody to be devoted to this glorious saint\, for long experience has taught me what blessings he can obtain from God for us. Of all the people I have known with a true devotion and particular veneration for St. Joseph\, not one has failed to advance in virtue; he helps those who turn to him to make real progress. For several years now\, I believe\, I have always made some request to him on his feast day\, and it has always been granted; and when my request is not quite what it ought to be\, he puts it right for my greater benefit. \n\n\n\n\n\n\n…All I ask\, for the love of God\, is that anyone who does not believe me will put what I say to the test\, and he will then learn for himself how advantageous it is to commend oneself to this glorious patriarch Joseph and to have a special devotion for him… \nI do not know how anyone can think of the Queen of angels\, at the time when she was undergoing so much with the Child Jesus\, without giving thanks to St. Joseph for looking after them in the way he did. If anyone has not got a guide to teach him how to pray\, let him take this glorious saint as his master and he will not go astray.. \n\n\n\n2 Taken from: Rondet\, Henri\, S.J. Saint Joseph. Trans. and Ed. Donald Attwater. New York: P.J. Kenedy & Sons\, 1956. 75-77. \n\n\n\n\n  \n\n\n\n\n\n\n  \n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-joseph/
CATEGORIES:Vigils Readings
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UID:10286-1679356800-1679443199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:From the Letters of Armand-Jean de Rancé3 \nI see\, my very dear Monsieur\, that your ills are not at an end\, and that God is not yet content with what you have suffered up till now; but I see that your patience is renewed and that neither your faith nor your constancy have been shaken by the length of your sufferings. You see them too clearly in their true light\, and you know too well that the sovereign master is using in your case the right he has over all creatures for you… <to> accept all its moves with profound submission. Most men\, that is\, those whose conduct follows natural inclinations\, grow weary and forget to suffer as their sufferings progress; but those who live by faith learn this knowledge of the saints by suffering\, and the feeling given them by God increases proportionately to their afflictions. \nYou will agree\, my very dear Monsieur\, that we have cause to say\, whatever the state in which we find ourselves\, <I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us>\, that everything we endure on earth is unrelated to the goods and advantages we hope for. God’s eternity will console us for everything\, and the faith which teaches us that affliction and pain are the means whereby we open its doors to ourselves should make all our ills\, however great they may be\, tolerable. Our souls must be purified in the fire of tribulations to become worthy of the happiness God prepares for us\, and our bodies will only be clothed in immortality after they have been reduced to dust and ashes… His goodness will make up for everything\, and your trust in him will be the great remedy for bodily as for spiritual ills… \nGod alone contains those goods which are proper to us\, he is himself our true riches… and if we belong to Christ as much as we should\, and I am sure you do\, each of us should say to him from the depths of his heart\, <My kingdom does not belong to this world>\, all the more as we have his word and he himself has promised to his elect\, who are his disciples\, to give them his kingdom \n\n\n3 The Letters of Armand-Jean de Rancé: Abbot and Reformer of la Trappe – Volume One. Presented by A.J. Krailsheimer. Kalamazoo\, MI: Cistercian Publications\, 1984. 278-279\, 291. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-67/
CATEGORIES:Vigils Readings
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UID:10288-1679443200-1679529599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:The Power of Virtue4\nFrom the discourses and sayings of Dorotheos of Gaza \nAt the time when I was one of Abba Seridos’ disciples there came a disciple of a great old monk from the region of Ascalon about some business for his abbot. He had the command from his senior to return after vespers to his own cell. When the time came to leave\, a violent thunderstorm arose\, with rain heavy enough to cause flooding\, and yet he wanted to leave as the senior had told him. We begged him to stay\, seeing that it was impossible to get safely across the river. He would not be persuaded to stay with us. At last we said\, ‘Let us go with him as far as the river. When he sees it\, he will return of his own accord.’ So we went off with him\, and when we reached the river he took off his cloak and bound it round his head\, tied up his scapular and jumped into the raging waters of the river. We just stood there astonished and fearful that he would be drowned\, but he kept afloat\, and very soon he was seen on the other bank. He put on his cloak\, threw us a profound bow from there\, received ours in return\, and went off at a run. But we stood in wonder\, astonished at the power of virtue. We came near with fear\, but he went through without danger because of his obedience. \nAnother Brother was sent by his abba on some necessary business to a correspondent in the country. When he saw himself solicited by the [man’s] daughter to a shameful act and himself in danger of falling\, simply cried out\, ‘O God of my Father\, deliver me’\, and straightway he was found on the road to<the> Skete\, fleeing toward his spiritual father. \nNotice the power of virtue\, notice the efficacy of prayer… Mark well the humility and discretion of both… Each of them was counting on the prayers of his father. See how they yoked obedience to humility! Just as horses are yoked together in a chariot so that one does not outstep the other\, so obedience needs to have humility yoked together with it. How can a man be worthy of this grace\, unless… he treats himself harshly to cut off the desires of his own and to give himself\, after God\, to his [spiritual] father\, without hesitation\, doing everything with full confidence as though obeying God. Such a man is worthy to find mercy\, such a man is worthy to find salvation. \n\n\n\n\n\n\nThe story is told of Blessed Basil that\, making a visitation of his monasteries\, he said to one of the Heads\, ‘Have you any saints here?’ The Abba said\, ‘Through your prayers\, my Lord\, we all desire to be saints.’ And again Blessed Basil said to him\, ‘No! I mean have you got any saints here?’ And the Abba tumbled to it (for he\, too\, had spiritual insight). ‘Yes\,” he <said>\, and he sent for a certain brother. When he arrived\, the Saint said to him\, ‘ Wash my feet’ and he went and fetched what was necessary. And after his feet were washed\, Basil said to the brother\, ‘Wait till I wash your feet.’ And without a murmur heallowed himself to be washed by the holy man. After testing the brother in this way\, he said\, ‘When I enter the sanctuary\, you come\, too! And remind me to ordain you.’ Again without a murmur\, the brother obeyed\, and when he saw the holy Basil in the inner sanctuary he went up and reminded him\, and Basil ordained him and took him with him\, for who else but this blessed brother was suitable to be with this holy godbearing father?… Everyone who throws himself completely into obedience to the Fathers shall surely possess this state of freedom from care and peacefulness of soul \n\n\n4 Dorotheos of Gaza. Discourses and Sayings. CS 33. Trans. Eric P. Wheeler. Kalamazoo\, MI: Cistercian Publications\, INC.\, 1977. 89-92. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-68/
CATEGORIES:Vigils Readings
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UID:10290-1679529600-1679615999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:You\, O Lord\, are My Hope5\nFrom the Sermons on Conversion by St Bernard of Clairvaux \nWhatever must be done\, whatever must be refused\, whatever must be borne\, whatever must be chosen\, YOU\, O LORD\, ARE MY HOPE. This is the only reason for all the promises made to me\, this is the whole reason for my expectation. Someone else may pretend to have merit\, he may pride himself on having borne the burden and heat of day\, he may say he has fasted twice a week\, and finally he may boast that he is not like other men. But ‘for me it is good to cling to my God; to place my hope in the Lord my God’… If rewards are promised me\, it is through you I hope to obtain them; if a host encamps against me\, if the world fumes\, if the evil one rages\, if the flesh itself lusts against the spirit\, I will hope in you. \nBrothers\, to savor this is to live by faith… The person who is inwardly persuaded by the Spirit… casts his burden upon the Lord\, knowing that he will be cared for by him\, as is in keeping with what the apostle Peter said\, ‘Cast all your anxieties on him\, for he cares about you. Why then\, if we have savored all this\, do we hesitate to throw away all our wretched\, vain\, useless\, seductive hopes\, and cling with fervor of our spirit\, with all the devotion of our mind to this one so solid\, so perfect\, so blessed hope? If there is something impossible to him\, if there is anything difficult\, then look for someone else in whom to hope. But he can do all things by his word… You probably have no doubt about the ease with which he can do all this\, but do you perhaps wonder whether it is his will? Surely the testimonies to this will are very creditable… He has said\, ‘They will call to me in any tribulation whatever\, and I will hear them’. Look at how many tribulations there are. According to the number of them\, his consolations are going to cheer your soul\, as long as you do not turn aside to others\, as long as you call out to him\, as long as you hope in him and take your refuge in the Most High and not in any lowly or earthly thing. ‘Who ever hoped in him and was put to shame?’ It is easier for heaven and earth to pass away than for his word to be cancelled out. \n\n\n\n\n\n\nA soul thirsting for God… does not want with Peter to make a shrine on the earthly mountain\, nor wish with Mary to touch him on earth… for it has heard him say\, ‘If you loved me\, you would have rejoiced\, because I go to the Father; for the Father is greater than I’. It has heard him say\, ‘Do not touch me\, for I have not yet ascended to my Father’… Atop all power and dominion\, atop the angels and the archangels\, even the cherubim and the seraphim… surely at the right hand of the Father\, where the Father will no longer be greater than he\, the soul goes\, desiring to grasp the right hand of him who is co-equal with the Most High. This then\, brothers\, is eternal life\, that we should know the Father\, the true God\, and him whom he has sent\, Jesus Christ\, true God and one with him\, God over all and blessed for ever \n\n\n5 Bernard of Clairvaux. Sermons on Conversion. CF 25. Trans. Marie-Bernard Saïd\, OSB. Kalamazoo\, MI: Cistercian Publications\, 1981. 186-191. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-69/
CATEGORIES:Vigils Readings
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DTSTAMP:20260403T184117
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UID:10292-1679616000-1679702399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:An Excerpt from the Meditations6 \nby William of Saint-Thierry \nWhen I desire to stimulate\, exercise\, and accustom my heart for praying continually and effectively\, I prefer to be instructed by no one in this schooling other than you\, O Lord Jesus\, Wisdom of God the Father. Consequently\, I call to mind the ways of prayer that you used… sometimes praying alone\, sometimes in the midst of a crowd\, sometimes in exultation of spirit\, once in a bloody sweat\, and once exalted on the cross… \nBecause of habit itself\, we are desensitized when seeing you crucified\, thinking of you as dead and buried. What should pierce through further into the heart and more penetratingly is this: struck on the face with blows\, scourged\, mocked\, spat upon\, pierced by nails and the lance\, crowned with thorns\, given gall and vinegar to drink\, you on your cross were thirsting for nothing but our salvation. The earth trembled when you were crucified; we laugh. Heaven with its lights was obscured; we burn to shine in the world. Rocks were rent; we harden our hearts… Unless repentance removes these sins\, unless a bloody sweat expels them and the cross crucifies them\, I do not find persons sinning willingly and knowingly to have a share in the prayer of the one sweating blood or hanging in sacrifice on the cross… For if you appear to have excluded all who sin knowingly\, woe to the entire world\, because you may appear to have embraced a very\, very few persons… \nBut\, Lord\, transform your judgment into mercy\, and condemn sin by sin. As you have justly condemned me for the so little love with which I love you then\, now having received from your grace the fullness of your love\, may I come before your Judgment and appear in your holy place\, and before the eyes of your mercy\, by the same reason by which that sinful woman appeared of whom you said\, Many sins are forgiven her for she has loved much. \n\n\n\n\n\n\n…Deign to let the fire of your perfect love set my heart on fire. Let its great ardor well up within me and boil away all poison of sin… May your cross crucify whatever has been collected through concupiscence of the flesh\, concupiscence of the eyes\, and pride of life\, in the vast expanse of my negligence. May whatever has been singed and undermined by the flesh’s will and the mind’s consent be destroyed at the rebuke of your countenance… \nI present my case before you and not before anyone else. I lie at the feet of your mercy. There I will lie\, there I will lament until you make me hear your kind voice\, the judgment of your mouth\, the verdict of your justice and mine also\, for you have given it to me: since she has loved much\, many sins are forgiven her. \nLord\, because the Father has handed over to you every judgement\, today\, come to me in advance with kindness. And judge me with this judgment. For because of the love of your love\, I prefer to be justified and saved by this judgment than to be magnified and glorified in any other way. Lord\, do not exclude me from the embrace of your redemption. For in everything I desire to share in your cross… And give to my heart a form of penitence pleasing to you. Furthermore\, grant to me\, Lord\, a faith unadulterated and devoted\, conscientious\, strong\, and unshaken\, so that\, giving grace for grace\, you can also say to me\, Go\, for your faith has made you alive \n\n\n6 William of Saint-Thierry. The Meditations with a Monastic Commentary. CF 91. Trans. Thomas X. Davis. Collegeville\, MN: Cistercian Publications\, 2022. 29-35. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-70/
CATEGORIES:Vigils Readings
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DTSTAMP:20260403T184117
CREATED:20230318T205118Z
LAST-MODIFIED:20230318T205118Z
UID:10294-1679702400-1679788799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Annunciation of the Lord
DESCRIPTION:On the Annunciation of Saint Mary7 \nA sermon by St Aelred of Rievaulx \nHail Mary\, full of grace\, the Lord is with you… The sacred solemnity of this day ought to be taken up and venerated with the whole of devotion\, all enthusiasm and reverence. For this annunciation is the beginning of our salvation. This is the first of all the Blessed Virgin’s feast days in dignity andimportance\, rightly more excellent and more fruitful than a sacrament. \nLet us celebrate the conception of her who was going to conceive God’s Son\, because it has happened today. It is appropriate to celebrate the nativity of her from whom God’s Son was going to be born\, because it was announced by the angel today. It is religious to venerate the conception of her who was going to conceive God’s Son\, because it has happened today. Let us venerate her purification and the presentation of her son in the temple\, because as it happens\, they received their cause and origin from the sacrament of this holy annunciation. In the same way\, if we attend other feast days of the Lord himself or of his saints\, this holy solemnity is the beginning and origin of each one\, if we consider it in the right way. For whatever was done today is divine and sacramental. Today the Blessed Virgin consented in order that she should be full of grace. From that fullness\, honor and reverence have flowed to all the remaining feast days that the holy church celebrates. Today she conceived God and humankind\, and would give birth with the integrity of her virginity unharmed. \nThis is the mystery hidden from the ages\, promised by the prophets\, hoped for by the patriarchs\, rendered in the end\, destined to be beneficial without end. Humans are ignorant of this mystery\, wise people wonder\, philosophers are astounded\, angels venerate\, stars speak\, demons tremble\, kings adore\, Herod fears\, children testify and proclaim by their death. This mystery transcends nature\, goes beyond codes of law\, empties every custom\, surpasses all understanding… it demands from us only faith and reverence for God\, rather than the investigation of human reason or assertion of arguments… \n\n\n\n\n\n\nFor just as in the first condition the work of the whole Trinity was expressed (where it says\, Let us make humankind to our image and likeness)\, similarly by one and indivisible work of the whole Trinity\, the fall of our mortality was repaired and our condition restored. For the Father has sent his Son into the flesh. The Son descended into a woman\, the Holy Spirit came upon the virgin\, and the power of the Most High overshadowed her…The former came down in divine power\, the latter obeys in virgin sincerity. The angel announces lofty realities\, the virgin responds in humble ways. \nRightly therefore this feast is raised up for a singular celebration\, which enriched the world with a singular benefit of divine compassion. For whatever of grace\, whatever of sweetness and of love for her son we reserve in our hearts\, this lady experienced wholly today in her praises\, so that we love and praise her as much as we can and however we can. But what weakness lacks in possibility\, may our devotion supply to a loving purpose. And just as we need her constant influence\, so may we venerate her by constant deference\, the lady of the universe\, the queen of heaven\, who took away servitude\, restored our freedom\, and furnished salvation and life while she brought forth the Savior for us\, our Lord Jesus Christ\, who is God over all the blessed forever \n\n\n7 Aelred of Rievaulx. The Liturgical Sermons: The Reading-Cluny Collection\, 2 of 2 – Sermons 134-182. Trans. Daniel Griggs. Collegeville\, MN: Cistercian Publications\, 2022. 169-173. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-annunciation-of-the-lord/
CATEGORIES:Vigils Readings
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DTSTAMP:20260403T184117
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UID:10307-1679788800-1679875199@laycisterciansofgethsemani.org
SUMMARY:Skema 5th Week in Lent
DESCRIPTION:Biblical Readings for Office and Mass\n5th Week of Lent\n\n\nMass Readings: Sunday (A)\, Weekdays (I)\nMarch 26 – April 1\, 2023\n\n\n\nSun\n26\nMon\n27\nTue\n28\nWed\n29\nThu\n30\nFri\n31\nSat\n1\n\n\nOffice\n5th Sunday of Lent\nLenten Weekday\nLenten Weekday\nLenten Weekday\nLenten Weekday\nLenten Weekday\nLenten Weekday\n\n\nVigils\nExod 29:1-21\nExod 31:1-18\nExod 32:1-20\nExod 32:21-33:6\nExod 33:7-23\nExod 34:1-16\, 27-35\nExod 40:1-38\n\n\nLauds\nDeut 29:1-8\nDeut 30:1-6\nDeut 30:9-14\nDeut 30:15-20\nDeut 31:1-6\nDeut 31:9-13\nDeut 32:45-47\n\n\nMass\n34\n251\n252\n253\n254\n255\n256\n\n\n1st\nEzek 37:12-14\nDan 13:1-9\, 15-17\, 19-30\, 33-62\nNum 21:4-9\nDan 3:14-20\, 91-92\, 95\nGen 17:3-9\nJer 20:10-13\nEzek 37:21-28\n\n\n2nd\nRom 8:8-11\n\n\n\n\n\n\n\n\nGospel\nJohn 11:1-45\nJohn 8:1-11\nJohn 8:21-30\nJohn 8:31-42\nJohn 8:51-59\nJohn 10:31-42\nJohn 11:45-56\n\n\nVespers\nHeb 12:14-17\nHeb 12:18-24\nHeb 12:25-29\nHeb 13:1-8\nHeb 13:9-16\nHeb 13:17-25\nGal 3:7-14
URL:https://laycisterciansofgethsemani.org/event/skema-5th-week-in-lent/
CATEGORIES:Vigils Readings
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SUMMARY:Reading: 5th Sunday of Lent
DESCRIPTION:The Resurrection and the Life 1\nA Commentary by St Peter Chrysologus \nOn his return from the underworld\, Lazarus comes forth from the tomb\nlike death confronting its conqueror\, an image of the resurrection to come.\nBefore we can fathom the depths of meaning behind this miracle\, we must\nconsider the way in which our Lord raised Lazarus to life. This action appears to\nus as the greatest of all his signs; we see in it the supreme example of divine\npower\, the most marvelous of all his wonderful works. \nOur Lord had raised up the daughter of Jairus\, the ruler of the synagogue;\nbut although he restored life to the dead girl\, he left the law of death still in force.\nHe also raised the widow’s only son. He halted the bier\, forestalled the young\nman’s burial\, arrested the onset of physical decay; but the life he restored had not\ncompletely fallen into the power of death. The case of Lazarus was unique. His\ndeath and resurrection to life had nothing in common with the other two. Death\nhad already exerted its full power over him\, so that in him the sign of the\nresurrection shone out in all its fullness… \nHis sisters sent a message to Jesus saying\, Lord\, the friend whom you\nlove is sick. By these words they appeal to his affection\, they lay claim to his\nfriendship\, they call on his love\, urging their familiar relationship with him to\npersuade him to relieve their distress. But for Christ it was more important to\nconquer death than to cure disease. He showed his love for his friend not by\nhealing him but by calling him back from the grave. Instead of a remedy for his\nillness\, he offered him the glory of rising from the dead. \nWe are next told that when Jesus heard that Lazarus was sick\, he\nremained where he was for two days. You see how he gives full scope to death.\nHe grants free reign to the grave; he allows corruption to set in. He prohibits\nneither putrefaction nor stench from taking their normal course; he allows the\nrealms of darkness to seize his friend\, drag him down to the underworld\, and take\npossession of him. He acts like this so that human hope may perish entirely and\nhuman despair reach its lowest depths. The deed he is about to accomplish may\nthen clearly be seen to be the work of God\, not of man. \nHe waited for Lazarus to die\, staying in the same place until he could tell\nhis disciples that he was dead; then he announced his intention of going to him.\nLazarus is dead\, he said\, and I am glad. Was this a sign of his love for his\nfriend? Not so. Christ was glad because their sorrow over the death of Lazarus\nwas soon to be changed into joy at his restoration to life. I am glad for your\nsake\, he said. Why for their sake? Because the death and raising of Lazarus were\na perfect prefiguration of the death and resurrection of the Lord himself. What\nthe Lord was soon to achieve in himself had already been achieved in his servant.\nThis explains why he said to them: I am glad for your sake not to have been\nthere\, because now you will believe. It was necessary that Lazarus should die\, so\nthat the faith of the disciples might also rise with him from the dead. \n1 Journey with the Fathers: Commentaries on the Sunday Gospels – Year A. Ed. Edith Barnecut\, OSB.\nNew York: New City Press\, 1992. 44-45.
URL:https://laycisterciansofgethsemani.org/event/reading-5th-sunday-of-lent/
CATEGORIES:Vigils Readings
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SUMMARY:Reading: Lenten Weekday
DESCRIPTION:Morality and Psychoanalysis 2\nAn excerpt from “Mere Christianity” by C.S. Lewis \nHuman beings judge one another by their external actions. God judges\nthem by their moral choices… When a man who has been perverted from his\nyouth and taught that cruelty is the right thing\, does some tiny little kindness\, or\nrefrains from some cruelty he might have committed\, and thereby\, perhaps\, risks\nbeing sneered at by his companions\, he may\, in God’s eyes\, be doing more than\nyou and I would do if we gave up life itself for a friend. \n…Some of us who seem quite nice people may\, in fact\, have made so little\nuse of a good heredity and a good upbringing that we are really worse than those\nwhom we regard as fiends. Can we be quite certain how we should have behaved\nif we had been saddled with the psychological outfit\, and then with the bad\nupbringing\, and then with the power\, say\, of Himmler? That is why Christians\nare told not to judge. We see only the results which a man’s choices make out of\nhis raw material. But God does not judge him on the raw material at all\, but on\nwhat he has done with it. Most of the man’s psychological make-up is probably\ndue to his body: when his body dies all that will fall off him\, and the real central\nman\, the thing that chose\, that made the best or the worst out of this material\,\nwill stand naked. All sorts of nice things which we thought our own\, but which\nwere really due to a good digestion\, will fall off some of us: all sorts of nasty\nthings which were due to complexes or bad health will fall off others. We shall\nthen\, for the first time\, see every one as he really was. There will be surprises. \n…People often think of Christian morality as a kind of bargain in which\nGod says\, “If you keep a lot of rules I’ll reward you\, and if you don’t I’ll do the\nother thing.”… I would much rather say that every time you make a choice you\nare turning the central part of you\, the part of you that chooses\, into something a\nlittle different from what it was before. And taking your life as a whole\, with all\nyour innumerable choices\, all your life long you are slowly turning this central\nthing either into a heavenly creature or into a hellish creature: either into a\ncreature that is in harmony with God\, and with other creatures\, and with itself\, or\nelse into one that is in a state of war and hatred with God\, and with its fellowcreatures\, and with itself. To be the one kind of creature is heaven: that is it is joy\nand peace and knowledge and power. To be the other means madness\, horror\,\nidiocy\, rage\, impotence\, and eternal loneliness… \nOne man may be so placed that his anger sheds the blood of thousands\,\nand another so placed that however angry he gets he will only be laughed at. But\nthe little mark on the soul may be much the same in both. Each has done\nsomething to himself which\, unless he repents\, will make it harder for him to\nkeep out of the rage next time he is tempted\, and will make the rage worse when\nhe does fall into it. Each of them\, if he seriously turns to God\, can have that twist\nin the central man straightened out again: each is\, in the long run\, doomed if he\nwill not. The bigness or smallness of the thing\, seen from the outside\, is not what\nreally matters… \nWhen a man is getting better\, he understands more and more clearly the\nevil that is still left in him. When a man is getting worse\, he understands his own\nbadness less and less. A moderately bad man knows he is not very good: a\nthoroughly bad man thinks he is all right… Good people know about both good\nand evil: bad people do not know about either. \n2 Lewis\, C.S. Mere Christianity. New York: The Macmillan Company\, 1966. 85-87.
URL:https://laycisterciansofgethsemani.org/event/reading-lenten-weekday/
CATEGORIES:Vigils Readings
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SUMMARY:Reading: Lenten Weekday
DESCRIPTION:On Despising the Things of This World and\nOn the Hope of Heavenly Things 3\nA sermon by Alan of Lille \n…The hope of earthly goods leads only to promises for the future; it\ndestroys our joys before they arrive. [Earthly hope] corrupts the mind by too\nmuch anxiety\, for fear trips up hope and mortgages the joys to come; it stretches\ndesire into infinity. O man\, you depend on earthly things; you rely upon what is\nuncertain; you lean upon a reed cane which is easily broken. Do not therefore\ntrust in that which is fragile and slippery; it quickly sinks away and destroys you.\nSet your mind on the clouds of adversity rather than on the clear skies of\nprosperity. If you set your hope on earthly prosperity… not only will you fail to\nfind there what you hope for\, but you will discover instead the tinder of sin and of\nruin\, a snare for your soul and the leavening of justice. \nRather direct your hope towards tribulations\, which although they present\nan external bitterness\, yet – for those who stand firm – they bring forth in the\nspirit the sweetness of the hope of heaven. Nor may he who has not been pricked\nby the bitterness of tribulation enjoy the sweet fruit of patience. Tribulation is\nthe furnace which refines gold\, the file which burnishes iron\, the flail by which\nthe grain is separated from the chaff. In this warfare of tribulation\, patience is\nexercised\, fortitude does battle\, constancy is strengthened\, hope is summoned\nheavenwards… \nO how happy is that heavenly hope\, which fear does not overpower\, in\nwhich fear is not engendered by falsehood\, where desire does not dream\nreason invite us to believe and hope in this. What fear is able to weaken the\nhuman mind\, if heavenly hope pleads for it before God? What harm will the\nthundering of tyrants\, the precipices of fortune\, the weaknesses of the body\, the\ngroanings of poverty do to the man whose mind is fortified with heavenly hope?\nThis is the hope which governs the assemblies [of men]\, and directs their actions.\nThis it is which finds its height in charity\, that we may direct our actions towards\nGod; this it is which expands its breadth in charity\, that we may extend charity to\nour enemy. This it is which stretches out its length in charity\, that we may\npersevere in charity to the very end of life. \nBetween this [hope] and fear\, as between two millstones\, the Christian\nshould be ground smooth and fine. Whence it is said in Deuteronomy: ‘You shall\nnot accept the upper or the lower millstone as a pledge’. The upper millstone is\nhope\, the lower\, fear. The one must not be accepted without the other. Anyone\nwho hopes and does not fear is neglectful; anyone who fears and does not hope is\ndowncast. \n3 Alan of Lille. The Art of Preaching. CF 23. Trans. Gillian R. Evans. Kalamazoo\, MI: Cistercian\nPublications\, Inc.\, 1981. 58-61.
URL:https://laycisterciansofgethsemani.org/event/reading-lenten-weekday-2/
CATEGORIES:Vigils Readings
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SUMMARY:Reading: Lenten Weekday
DESCRIPTION:Father and Son 4\nfrom the Paschal Homilies of St Cyril of Alexandria \nIn the account of Abraham’s sacrifice of his son Isaac\, the Bible portrays\nthe mystery of our Savior in all its aspects. Because I want you to have a clear\nunderstanding of this deep mystery of our religion\, I must show you the\nconnection between the events that typified the truth itself\, and explain how each\npart of the story should be interpreted. \nThe holy Abraham took his son and hastened to the place that God had\nshown him. The fact that the boy was brought to be sacrificed by his father is\nmeant to teach us by way of type or sign that the Lord Jesus Christ was not raised\nupon the cross by any human power\, nor by the wickedness of those who laid\nsnares for him\, but by the will of the Father\, whose providential plan permitted\nhim to suffer death for the whole world. The Savior himself said as much when\nhe answered Pilate: you would have no power over me if it had not been given\nyou from above. At another time\, speaking to his Father in heaven\, he said:\nFather\, if it is possible\, let this cup pass me by. But your will\, not mine\, be done. \nAbraham laid the wood for the sacrifice on his son’s shoulders. In the\nsame way\, the Jews laid the wood of the cross on the Savior’s shoulders and they\ndid this with the consent\, one might almost say the cooperation of the Father; for\nit is not possible to compel the divine power. The prophet Isaiah bears reliable\nwitness to this when he says: He bore the punishment which brings us peace\,\nand by his wounds we are healed. We had all strayed like sheep\, everyone had\ngone his own way and the Lord laid on him the iniquity of us all. \nWhen the patriarch eventually arrived at the appointed place\, he put all his\nskill into building a good altar. This too we are meant to interpret in a spiritual\nway and so to understand that what appears to the human eye as a cross and a\ngibbet is in fact in the eyes of the Father of the whole universe a vast and towering\naltar raised up for the salvation of the world\, and blackened by the smoke of a\npure and most holy sacrifice. \nBy his words\, I bared my back to the scourge\, and let myself be struck on\nthe face Isaiah foretold the blows that his enemies would shamelessly inflict on\nthe Savior’s body\, and their spitting upon it… Our Lord Jesus Christ\, disregarding\nthe shame\, humbled himself in obedience to the Father\, even to the extent of\ndying for our salvation. He died to give us life through the Holy Spirit and to\nraise us up with himself\, to open the gates of heaven to us and to lead us in\, thus\nrestoring to the Father the human race whose sin had long ago made it fly from\nhis presence. \nTherefore\, beloved\, let this great work of our Savior be acclaimed by every\nvoice\, let his praise be on every tongue. Let the sweet sound of that ancient song\nbe heard again: God has gone up with shouts of jubilation\, the Lord has\nascended with a fanfare of trumpets. He completed the work of our salvation\nand then ascended\, indeed he not only ascended but he also led captivity captive\nand gave gifts to mortals. \n4 A Word in Season – vol. II – Exordium Books – 1982 – pg 147
URL:https://laycisterciansofgethsemani.org/event/reading-lenten-weekday-3/
CATEGORIES:Vigils Readings
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UID:10317-1680134400-1680220799@laycisterciansofgethsemani.org
SUMMARY:Reading: Lenten Weekday
DESCRIPTION:The Origin of Death 5\nFrom the writing of Fr. Alexander Schmemann \n…Death as the liberation from the oppressiveness of the body; death as the\nliberation from suffering; death as freedom from this changing\, busy\, evil world;\ndeath as the beginning of eternity. Here\, in fact\, is the sum total of religious and\nphilosophical teaching before Christ and outside of Christianity… But Christ\nweeps at the grave of his friend\, and in so doing he reveals his own struggle with\ndeath\, his refusal to acknowledge it and to come to terms with it. Suddenly\,\ndeath ceases to be a normal and natural fact\, it appears as something foreign\, as\nunnatural\, as fearsome and perverted\, and it is acknowledged as an enemy: “The\nlast enemy to be destroyed is death.” \nIn order to feel the whole depth and revolutionary force of this change we\nmust begin at the beginning\, at the source of this new and unprecedented\napproach to death. We find it as a brief statement in Holy Scripture: “God did\nnot make death\, and he does not delight in the death of the living”. This means\nthat in the world\, in creation\, there is a power that does not have its origin in\nGod\, which he did not desire\, which he did not create\, which opposes him and is\nindependent of him…Death is the denial of God\, and if death is natural\, if it is the\nultimate truth about life and about the world\, if it is the highest and immutable\nlaw about all of creation\, then there is no God\, then this whole story about\ncreation\, about joy\, and about the light of life is a total lie. \nTherefore\, the most important and more profound question of the\nChristian faith must be\, How and from where did death arise\, and why has it\nbecome stronger than life? Why has it become so powerful that the world itself has become a kind of cosmic cemetery\, a place where a collection of people\ncondemned to death live either in fear or terror\, or in their efforts to forget about\ndeath find themselves rushing around one great big burial plot? \nTo this question Christianity answers with equal force\, brevity\, and\nconviction. Here is the text: “and through sin death has come into the world”. In\nother words\, for Christianity\, death first of all is revealed as part of the moral\norder\, as a spiritual catastrophe. In some final and indescribable sense man\ndesired death\, or perhaps one might say\, he did not desire that life that was given\nto him by God freely\, with love and joy… Man did not desire this life with God\nand for God. He desired life for himself\, and in himself he found the purpose\, the\ngoal\, and the content of life. And in this free choice of himself\, and not of God\, in\nhis preference for himself over God\, without realizing it\, man became inextricably\na slave of the world\, a slave of his own dependence on the world…\n“God did not create death.” It is man who introduced death into the world\,\nfreely desiring life only for himself and in himself\, cutting himself off from the\nsource\, the goal\, and content of life – from God. And this is why death -as\ndisintegration\, as separation\, as temporality\, transitoriness – has become the\nsupreme law of life\, revealing the illusory nature of everything on earth. \nIn order to console himself\, man created a dream of another world where\nthere is no death\, and for that dream he forfeited this world\, gave it up decidedly\nto death. Only if we fully return to the Christian understanding about death\, as\nthe root of man’s own perversion of the understanding of the very content of life\,\ncan we hear once more\, as new\, the Christian proclamation about the destruction\nof death in the resurrection. \n5 \nSchmemann\, Alexander. O Death Where is Thy Sting?. Crestwood\, NY: St. Vladimir’s Seminary Press\, 2003. 29-36.
URL:https://laycisterciansofgethsemani.org/event/reading-lenten-weekday-4/
CATEGORIES:Vigils Readings
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SUMMARY:Reading: Lenten Weekday
DESCRIPTION:Humility 6\nFrom the Epistles of Elder Paisios of Mount Athos \nBlessed are those who manage to imitate the humble earth\, which\, while it\nis stepped on by everyone\, lifts everyone with its love and nurtures them with\naffection like a good mother\, which has also provided the material for our flesh.\nIt accepts with joy anything we throw away\, good fruits as well as dirty trash\,\nconverts them quietly into vitamins and\, with its fruits\, offers them back\nplentifully to both good and evil people\, without discrimination. \nThe humble person\, as is manifest\, is the strongest in the world because he\nis always triumphant\, but also because he bears other people’s loads with an\nuntroubled conscience. Although he lives scorned and unjustly treated due to the\nerrors of others that he assumes out of love\, internally he feels the greatest joy in\nthe world\, for he has disregard for this vain world. Insults\, injustices… are the\nbest lancets for those who are at fault\, because old wounds are thus cleansed. For\nthose who are not at fault\, however\, they are like the executioner’s knives; people\nwho joyfully accept them for the love of Christ are considered martyrs. \nAdults who do not accept insults and biting criticism\, that they might be\nhealed or receive a reward (when not at fault)\, are more foolish than little\nchildren who don’t want to even hear about the doctor\, for fear of the injection\n(not wanting to be pierced by the needle). Hence\, they continually suffer from a\ncough and fever… He who humbly prostrates himself and accepts blows from\nother people\, removes his own tumours\, becomes beautified spiritually as an\nangel\, and thus fits through the narrow gate of Paradise. \n…No one climbs to Heaven through worldly ascent\, but through spiritual\ndescent. He who walks lowly always walks with surety and never falls. He who\ndoes not seek counsel on his spiritual journey\, confuses the routes\, becomes\nexhausted\, and is delayed. If he does not humble himself and solicit counsel\,\neven if at a later stage\, he will hardly reach his destination. Those who take\ncounsel\, however\, walk tirelessly\, with surety\, and are covered by the Grace of\nGod and are enlightened\, inasmuch as they have been humbled… He who lacks\nhumility and good thoughts is full of doubts and questions. Since he will be\nconstantly perplexed\, in the beginning he has need of an Elder with great\npatience to constantly provide him with explanations until his mind and heart are\ncleansed so he can see clearly. \nAs the humble and kind-hearted man has purity and internal as well as\nexternal serenity\, he also has spiritual depth\, perceives profoundly the divine\nmeanings\, and is greatly benefited\, and his faith increases even more\, for he lives\nthe mysteries of God. He who is proud\, apart from being darkened\, is always\nunsettled inwardly as well outwardly. Due to the flightiness of his egotism\, he\nalways stands on the surface of things and cannot proceed to the depths\, where\nthe divine pearls are found\, so as to be spiritually enriched. \n6 Elder Paisios of Mount Athos. Epistles. Vasilika\, Thessaloniki\, Greece: Holy Monastery of the\nEvangelist John the Theologian\, 2002. 116-119.
URL:https://laycisterciansofgethsemani.org/event/reading-lenten-weekday-5/
CATEGORIES:Vigils Readings
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UID:10321-1680307200-1680393599@laycisterciansofgethsemani.org
SUMMARY:Reading: Lenten Weekday
DESCRIPTION:Submission to God in Suffering is a Source of Peace 7\nFrom the writings of Dom Columba Marmion \nWhen we thus submit ourselves entirely to Christ Jesus\, when we abandon\nourselves to Him\, when our soul only responds\, like His own\, with a perpetual\nAmen to all that He asks of us in the name of His Father… then Christ Jesus\nestablishes His peace in us: His peace\, not that which the world promises\, but the\ntrue peace which can only come from Himself… \nDoubtless\, here below\, peace is not always sensible; upon earth we are in a\ncondition of trial and\, most often\, peace is won by conflict… We may be slighted\,\nopposed\, persecuted\, be unjustly treated\, our intentions and deeds may be\nmisunderstood; temptation may shake us\, suffering may come suddenly upon us;\nbut there is an inner sanctuary which none can reach; here is the sojourn of our\npeace\, because in this innermost secret of the soul dwell adoration\, submission\nand abandonment to God. “I love my God\,” said St. Augustine\, “no one takes\nHim from me: no one takes from me what I ought to give Him\, for that is\nenclosed within my heart… \nDeath cannot trouble the soul that has sought only God. Has it not\nconfided itself to the One Who says: “He that believeth in Me\, although he be\ndead\, shall live”… \nIn one of her “Exercises\,” St. Gertrude allows her assurance\, which the\ninfinite merits of Jesus give her\, to overflow. “Woe\, woe unto me\, if\, when I come\nbefore Thee\, I had no advocate to plead my cause!… Come Thou with me to\njudgment… there let us stand together. Judge me\, for the right is Thine; but\nremember Thou are also my Advocate. In order that I be fully acquitted\, Thou\nhas but to recount what Thou didst become for love of me\, the price wherewith\nThou hast purchased me… \nFor souls moved by such sentiments\, death is but a transition; Christ\ncomes Himself to open to them the gates of the heavenly Jerusalem… There will\nbe no more darkness\, trouble\, tears\, or sighs; but peace\, infinite and perfect\npeace. “Peace first becomes ours with the longing and seeking for the Creator; it\nis in the full vision and eternal possession of Him that peace is made perfect.” \n7 Marmion\, Dom Columba\, O.S.B. Suffering with Christ: An anthology of the Writings of Dom Columba\nMarmion\, O.S.B. Compiled by Dom Raymund Thibaut\, O.S.B. Westminster\, Maryland: The Newman\nPress\, 1954. 220-221\, 232-233.
URL:https://laycisterciansofgethsemani.org/event/reading-lenten-weekday-6/
CATEGORIES:Vigils Readings
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UID:10331-1680393600-1680479999@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\nHoly Week\n\n\nMass Readings: Sunday (A)\, Weekdays (I)\nApril 2 – 8\, 2023\n\n\n\nSun\n2\nMon\n3\nTue\n4\nWed\n5\nThu\n6\nFri\n7\nSat\n8\n\n\nOffice\nPalm Sunday\nMon. of Holy Week\nTues. of Holy Week\nWed. of Holy Week\nHoly Thursday\nGood Friday\nHoly Saturday\n\n\nVigils\nZech 9:9-17\nLam 1:1-16\nLam 2:1-10\nLam 2:18-22\nLam 3:19-54\nLam 4:1-6\nLam 5:1-22\n\n\nLauds\nZeph 3:14-20\nLam 1:17-22\nLam 2:11-17\nLam 3:1-18\nLam 3:55-66\nWis 2:10-22\nIsa 63:1-6\n\n\nMass\n38\n257\n258\n259\n39\n40\n\n\n\n1st\nIsa 50:4-7\nIsa 42:1-7\nIsa 49:1-6\nIsa 50:4-9a\nExod 12:1-8\, 11-14\nIsa 52:13-53:12\n\n\n\n2nd\nPhil 2:6-11\n\n\n\n1 Cor 11:23-26\nHeb 4:14-16; 5:7-9\n\n\n\nGospel\nMatt 26:14-27:66\nJohn 12:1-11\nJohn 13:21-33\, 36-38\nMatt 26:14-25\nJohn 13:1-15\nJohn 18:1-19:42\n\n\n\nVespers\n1 Tim 6:11-16\nRom 5:6-11\n1 Cor 1:18-25\n1 Pet 2:20-25\n\n\n1 Pet 4:1-8
URL:https://laycisterciansofgethsemani.org/event/skema-25/
CATEGORIES:Vigils Readings
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UID:10333-1680393600-1680479999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Palm Sunday
DESCRIPTION:The Passion of Our Lord Jesus Christ1 \nA Commentary by St Augustine \nJesus’ hour had not yet come – not the hour when he would be forced to die\, but the hour when he would choose to be put to death. He knew the appointed hour for him to die; he had pondered all the prophecies concerning himself and was waiting until everything had taken place that the prophets said would occur before his passion began. \n…Among the other things that were foretold of Christ\, it is written: They mingled gall with my food\, and in my thirst they gave me vinegar to drink. How this came about we know from the gospel. First they gave Jesus gall; he took it\, tasted it\, and rejected it. Then\, to fulfill the Scriptures as he hung on the cross\, he said: I am thirsty. They took a sponge soaked in vinegar\, tied it to a reed\, and lifted it up to him where he hung. When he had taken it he said: It is finished. What did he mean by that? It is as though he said: “All the prophecies foretelling what would happen before my passion have been fulfilled. What then is left for me to do?” So\, after saying It is finished\, he bowed his head and gave up his spirit. \nDid the thieves crucified beside him choose when to die? They were imprisoned in the flesh with no power over its limitations. But it was when he himself chose to do so that the Lord took flesh in a virgin’s womb. He chose the moment of his coming among us and the duration of his life on earth. He also chose the hour when he would depart this earthly life. It was in his power to do all this; he was under no compulsion. So in waiting for the hour of his choice\, not the hour decreed by fate\, he made sure that everything that had to be fulfilled before he suffered was duly accomplished. How could Christ be subject to the decree of fate\, when elsewhere he had said: I have power to lay down my life\, and I have power to take it up again. No one can take it from me; I lay it down of my own accord\, and I will take it up again? He showed that power when the Jewish authorities came in search of him. Who are you looking for? he asked them. Jesus of Nazareth\, they answered\, and he in turn replied: I am he. At these words they recoiled and fell to the ground. \n\n\n\n\n\n\nSomeone is sure to ask: If he had such power\, why did he not demonstrate it when his enemies were taunting him and saying: If he is the son of God\, let him come down from the cross? He was showing us how to endure; that was why he deferred the exercise of his power. If he were to come down because he was stung by their words\, they would think he had succumbed to their mockery. He chose not to come down. He chose to stay where he was\, refusing to die until the moment of his choice. \nIf Jesus had the power to rise from the tomb\, could he have found it so very difficult to come down from the cross? We\, then\, for whom all these things were done\, should understand that the power of our Lord Jesus Christ\, which was then hidden\, will be revealed at the Last Judgment… \nThus\, unless he had been willing he would not have suffered\, his blood would not have been shed; and if that blood had not been shed\, the world would not have been redeemed. So let us pour out our thanks to him\, both for the power of his divinity and for the compassion of his suffering humanity. \n\n\n1 Journey with the Fathers: Commentaries on the Sunday Gospels – Year A. Ed. Edith Barnecut\, OSB. New York: New City Press\, 1992. 48-49. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-palm-sunday/
CATEGORIES:Vigils Readings
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UID:10335-1680480000-1680566399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Monday of Holy Week
DESCRIPTION:The Vice of Covetousness 2\nFrom a homily on the Gospel of John by St John Chrysostom \nSix days before the Passover\, [Jesus] came to Bethany where Lazarus was; and he shared a meal with them\, and Martha served… However\, Mary was not serving at table\, for she was His disciple. In this case once again she was more deeply spiritual than Martha. For she was not lending her services as if called on to do so\, nor did she minister to all the guests in common\, but she paid honor to Him alone\, and she approached Him\, not as man\, but as God. Indeed\, that is why she poured out the ointment and wiped it dry with her hair\, because she did not have the kind of opinion of Him which most people had. \nYet Judas rebuked her\, with a pretense of piety in what he said. Therefore\, what did Christ say? ‘She has done a good turn for my burial.’… Once again He was admonishing the traitor by speaking of His burial. However the warning did not give [Judas] pause\, nor did the words soften him\, even though they wereenough to plunge him into grief… Nothing of this caused the bestial and crazed man to yield\, even though [Jesus]… both washed his feet on the night of the betrayal and shared with him His table and hospitality… \nA terrible vice is covetousness\, a terrible vice. It disables both eyes and ears\, and makes men fiercer than wild beasts\, not permitting them to consider conscience\, or friendship\, or association\, or the salvation of their own soul… This vice made Giezi a leper instead of a disciple and prophet; it destroyed Ananias and his followers; it made Judas a traitor… It has brought on innumerable wars\, and filled the roads with bloodshed\, and the cities with mourning and weeping… For\, when men saw beautiful homes\, and extensive fields… and silver vessels\, and a great accumulation of garments\, they made every effort to get better ones… Let us think about our ancestors. Is not their property still standing\, preserving only their names: the bath of this one\, the suburban house and dwelling of that one? On seeing them do we not at once groan\, thinking of how much toil he expended\, how many frauds he perpetrated. Yet he is nowhere in sight\, but others enjoy the fruits of his toil\, people whom he never intended to enjoy them – perhaps even his enemies – while he suffers the extreme penalty… \n\n\n\n\n\n\nHowever\, this is not the case in the everlasting mansions\, in the dwellings of the next life… Let us\, then\, strive for that type of possessions. Let us prepare dwellings for ourselves there\, that we may find rest in Christ Jesus our Lord.. \n\n\n2 Saint John Chrysostom. Commentary on Saint John The Apostle and Evangelist: Homilies 48-88. Trans. Sister Thomas Aquinas Goggin\, S.C.H. New York: Fathers of the Church\, Inc\, 1960. 209-215. \n\n\n\n\n  \n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-monday-of-holy-week/
CATEGORIES:Vigils Readings
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UID:10337-1680566400-1680652799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Tuesday of Holy Week
DESCRIPTION:One of You will Betray Me3 \nFrom a Commentary by Origen \nThere are many… who condemn Jesus and say\, “Crucify him\, crucify him\,” and\, “Away with such a one from the earth.” But to betray him was the work of one who had seen and observed him; for because he was acquainted with him as a teacher of such great and numerous teachings\, which he had heard in private with the apostles\, and because he knew him as Lord\, when he betrayed him he betrayed his greatness\, which he had known\, something that one who had not beheld his greatness could not have done… \nIf Judas’ evil had been obvious to Jesus’ disciples it would have been known who was to betray the teacher\, since Jesus had said\, “One of you will betray me.” But now the disciples look “at one another\, doubting of whom he spoke.” Perhaps indeed the apostles were ashamed to suspect anything wicked ofJudas because of his previous worthy deeds. It may have been\, too\, that Judas did not belong totally to evil\, even though the devil had already put it in his heart that Judas Iscariot\, son of Simon\, should betray him. It was because there was still a remnant of good choice in him that\, when he saw that Jesus wascondemned when “they bound him and lead him away and delivered him to Pilate the governor\,” he repented and returned the thirty pieces of silver to the chief priests and elders\, saying\, “I have sinned in betraying innocent blood.” When they replied\, “What is that to us?”… Judas\, who loved money\, threw the money down and “went and hanged himself.” He did not even wait to see the end of Jesus’ judgment before Pilate. \nIn Judas’ case neither was his repentance without error\, nor his evil unmixed with something better. For had his repentance been pure\, even as that of the thief when he said\, “Remember me\, Jesus\, when you come in your kingdom\,” he would have approached the Savior and would have done what was in his power to make atonement for the treason that had already taken place. On the other hand\, if he had cast the thought of good from his soul completely\, he would not have repented when he saw that Jesus was condemned\, but in addition would have accused him and added words proper to his treason. And furthermore\, as a lover of money… he would not have returned it to the chief priests and elders\, nor would he have confessed before those very men\, on the one hand accusing himself\, [but on the other]\, praising the teacher in the statement\, “I have sinned in betraying just blood.” \n\n\n\n\n\n\n“It is He with Whom I shall Dip the Morsel”… Jesus said this\, then\, and “when he had dipped the morsel\, he took it and gave it to Judas… To understand how the Lord gave a morsel to Judas\, and Judas then laid aside something better that was in him\, perhaps even peace\, which returns to the speaker from the one who hears it and does not accept it\, according to the words\, “If there be a son of peace there\, your peace shall rest upon him\, but if there is not a son of peace there\, your peace shall return to you”… Once his peace was removed\, the one who was watching for opportunities to enter his soul [entered] Judas\, who also gave him a place to enter. Now observe at the same time that Satan did not enter Judas earlier\, but only put it into his heart “that Judas Iscariot\, son of Simon\, should betray the teacher.”… Wherefore\, let us also be on guard that the devil may not put it into our heart by one of his fiery darts\, for if he does this\, he afterwards watches to enter himself \n\n\n3 Origen. The Fathers of the Church: Origen – Commentary on the Gospel of John Books 13-32. Vol. 89. Trans. Ronald Heine. Washington\, D.C.: The Catholic University of America Press\, 1993. 386-388\, 394- 395. \n\n\n\n\n  \n\n\n 
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CATEGORIES:Vigils Readings
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