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DTSTART;VALUE=DATE:20251011
DTEND;VALUE=DATE:20251012
DTSTAMP:20260403T180210
CREATED:20251004T231411Z
LAST-MODIFIED:20251004T231411Z
UID:14010-1760140800-1760227199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Pope John XXIII
DESCRIPTION:THE SPIRITUAL TESTAMENT \nAND LAST WISHES \nof St Pope John XXIII \n◊◊◊ \nOn the point of presenting myself before the One and Triune Lord who \ncreated me\, redeemed me\, chose me to be his priest and bishop\, and covered me \nwith unending graces\, I entrust my poor soul to His mercy; I humbly ask pardon \nfor my sins and deficiencies. I offer Him the little good\, although petty and \nimperfect\, that with His aid I have succeeded in doing\, for His glory\, for the \nservice of Holy Church\, for the edification of my brethren\, begging Him finally \nto receive me\, like a good and kind Father\, with His Saints into eternal \nhappiness. \nI profess once again with all my heart my entire Christian and Catholic \nfaith\, my adherence and subjection to the Holy Apostolic and Roman Church\, \nand my complete devotion and obedience to her August Head\, the Supreme \nPontiff\, whom it was my great honor to represent for long years in various \nregions of the East and West\, who at the end chose me to come to Venice as \nCardinal and Patriarch\, and whom I have always followed with sincere \naffection\, aside from and above any dignity conferred upon me. \nThe sense of my own littleness and nothingness has always been my good \ncompanion\, keeping me humble and calm\, and making me employ myself to the \nbest of my ability in a constant exercise of obedience and charity for souls and \nfor the interests of the Kingdom of Jesus\, my Lord and my all. To Him be all \nglory; for me and for my merit\, His mercy. \n7The Encyclicals and Other Messages of John XXIII – TPS Press – Washington DC – 1964 – pg 465.15 \nI ask pardon of those whom I have unwittingly offended\, of all to whom I \nhave not been a source of edification. I feel that I have nothing to forgive anyone\, \nfor all who have known and dealt with me – including those who have offended \nme\, scorned me\, held me in bad esteem (with good reason\, for that matter)\, or \nhave been a source of affliction for me – I regard solely as brothers and \nbenefactors\, to whom I am grateful and for whom I pray and always will pray. \nBorn poor\, but of honorable and humble people\, I am particularly happy \nto die poor\, having given away\, in accord with the various demands and \ncircumstances of my simple and modest life\, for the benefit of the poor and of \nHoly Church that had nurtured me\, all that came into my hands – which was \nlittle enough as a matter of fact – during the years of my priesthood and \nepiscopacy. Outward appearances of ease and comfort often veiled hidden \nthorns of distressing poverty and kept me from giving with all the largess I \nwould have liked. I thank God for this grace of poverty which I vowed in my \nyouth\, poverty of spirit as a priest of the Sacred Heart\, and real poverty… \nAs I face death\, I recall each and every one – those who preceded me in \ntaking the final step\, those who will survive me and who will follow me. May \nthey pray for me. I will repay them from Purgatory or from Paradise\, where I \nhope to be received. I repeat it once again\, not because of my merits\, but because \nof the mercy of the Lord. At the moment for saying farewell\, or better still\, \narrivederci\, I once more remind everyone of what counts most in life: blessed \nJesus Christ\, His Holy Church\, His Gospel; and in the Gospel\, above all\, the \nPater noster in the spirit and heart of Jesus and the Gospel\, the truth and \ngoodness\, the goodness meek and kind\, active and patient\, victorious and \nunbowed.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-pope-john-xxiii/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20251012
DTEND;VALUE=DATE:20251013
DTSTAMP:20260403T180210
CREATED:20251012T011336Z
LAST-MODIFIED:20251012T011336Z
UID:14013-1760227200-1760313599@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n28th Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (I)\nOctober 12 – 18\, 2025\n\n\n\nSun\n12\nMon\n13\nTue\n14\nWed\n15\nThu\n16\nFri\n17\nSat\n18\n\n\nOffice\n28th Sunday\nWeekday\nWeekday\nSt Teresa of Avila\nSt Hedwig\nSt Ignatius of Antioch\nSt Luke\n\n\nVigils\nSir 38:24-34\nSir 39:1-16\nSir 39:17-35\nSir 40:1-17\nSir 40:18-30\nSir 41:1-13\nEzek 1:1-14\n\n\nLauds\nZech 2:1-9\nZech 2:10-17\nZech 3:1-7\nZech 3:8-4:5\nZech 4:6-10a\nZech 4:10b-5:4\nIsa 52:7-10\n\n\nMass\n144\n467\n468\n469\n470\n471\n661\n\n\n1st\n2 Kgs 5:14-17\nRom 1:1-7\nRom 1:16-25\nRom 2:1-11\nRom 3:21-30\nRom 4:1-8\n2 Tim 4:10-17b\n\n\n2nd\n2 Tim 2:8-13\n\n\n\n\n\n\n\n\nGospel\nLuke 17:11-19\nLuke 11:29-32\nLuke 11:37-41\nLuke 11:42-46\nLuke 11:47-54\nLuke 12:1-7\nLuke 10:1-9\n\n\nVespers\n2 Tim 4:1-8\n2 Tim 4:9-22\nTitus 1:1-9\nTitus 1:10-16\nTitus 2:11-15\nTitus 3:1-8a\nTitus 3:8b-15
URL:https://laycisterciansofgethsemani.org/event/skema-130/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20251012
DTEND;VALUE=DATE:20251013
DTSTAMP:20260403T180210
CREATED:20251012T011456Z
LAST-MODIFIED:20251012T011456Z
UID:14015-1760227200-1760313599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 28th Sunday
DESCRIPTION:THE CRY OF THE HEART \nFrom a commentary by Bruno of Segni \n◊◊◊ \nOn the way to Jerusalem Jesus passed through the border between \nSamaria and Galilee\, and when he entered one of the villages ten lepers came to \nmeet him. What do these ten lepers stand for if not the sum total of all sinners? \nWhen Christ the Lord came not all men and women were leprous in body\, but in \nsoul they were\, and to have a soul full of leprosy is much worse than to have a \nleprous body. \nBut let us see what happened next. Standing a long way off they called out \nto him: “Jesus\, Master. Take pity on us.” They stood a long way off because no \none in their condition dared come too close. We stand a long way off too while \nwe continue in sin. To be restored to health and cured of the leprosy of sin\, we \nalso must cry out: “Jesus\, Master\, take pity on us.” That cry\, however\, must \ncome not from our lips but from our heart\, for the cry of the heart is louder: it \npierces the heavens\, rising up to the very throne of God. \nWhen Jesus saw the lepers he told them to go and show themselves to the \npriests. God has only to look at people to be filled with compassion. He pitied \nthese lepers as soon as he saw them\, and sent them to the priests not to be \ncleansed by them\, but to be pronounced clean. \nAnd as soon as they went they were cleansed. Let all sinners listen to this \nand try to understand it. It is easy for the Lord to forgive sins. Sinners have often \nbeen forgiven before they come to a priest. In fact their repentance and healing \noccur simultaneously: at the very moment of their conversion they pass from \ndeath to life. Let them understand\, however\, what this conversion means\, let \nthem understand the Lord’s words: Return to me with all your heart\, with \nfasting\, weeping and mourning; and rend your hearts and not your garments. \nTo be really converted one must be converted inwardly\, in one’s heart\, for a \nhumbled contrite heart God will not spurn. \nOne of them\, when he saw that he was cured\, went back again\, praising \nGod at the top of his voice. He threw himself at Jesus’ feet and thanked him. \nNow this man was a Samaritan. He stands for all those who\, after their \ncleansing by the waters of baptism or healing by the sacrament of penance\, \nrenounce the devil and take Christ as their model\, following him with praise\, \nadoration and thanksgiving\, and nevermore abandoning his service. \nAnd Jesus said to him: “Stand up and go on your way. Your faith has saved \nyou.” Great therefore is the power of faith. Without it\, as the Apostle says\, it is \nimpossible to please God. Abraham believed God and because of this God \nregarded him as righteous. Faith saves\, faith justifies\, faith heals both body and \nsoul.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-28th-sunday/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20251013
DTEND;VALUE=DATE:20251014
DTSTAMP:20260403T180210
CREATED:20251012T011744Z
LAST-MODIFIED:20251012T011744Z
UID:14017-1760313600-1760399999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:THE ONE TRUE VISION \nOF CHRISTIAN FAITH \nFrom a sermon by St John Henry Newman \n◊◊◊ \nHowever much a duty it is to undergo excitements when they are sent \nupon us\, it is plainly unchristian\, a manifest foolishness and sin\, to seek out any \nsuch\, whether secular or religious. Hence gaming is so great an offense; as being \na presumptuous creation on our part of a serious\, if not an overpowering \ntemptation to fix the heart upon an object of this world. Hence\, the mischief of \nmany amusements\, of (what is called) the fashion of the day; which are devised \nfor the very purpose of taking up the thoughts\, and making time pass easy. \nQuite contrary is the Christian temper\, which is in its perfect and peculiar \nenjoyment when engaged in that ordinary\, unvaried course of duties which God \nassigns\, and which the world calls dull and tiresome. To get up day after day to \nthe same employments\, and to feel happy in them\, is the great lesson of the \nGospel; and\, when\, exemplified in those who are alive to the temptation of being \nbusy\, it implies a heart weaned from the love of this world. True\, illness of body\, \nas well as restlessness of mind\, may occasionally render such a life a burden. It \nis true also that indolence\, self-indulgence\, timidity and other similar bad \nhabits\, may adopt it by preference\, as a pretext for neglecting more active \nduties. \nMen and women of energetic minds and talents for action are called to a \nlife of trouble; they are the compensations and antagonists of the world’s evils. \nStill let them never forget their place – they are persons of war\, and we war that \nwe may obtain peace. They are but persons of war\, honored indeed by God’s \nchoice\, and\, in spite of all momentary excitements\, resting in the depth of their \nhearts upon the One true Vision of Christian faith…amid the unostentatious \nduties of ordinary life. \n“Martha\, Martha\, you are anxious and troubled about many things; but \none thing is needful\, and Mary has chosen that good part which shall not be \ntaken away from her.” Such is our Lord’s judgment\, showing that our true \nhappiness consists in being at leisure to serve God without excitements. For this \ngift we especially pray in one of our Collects: “Grant\, O Lord\, that the course of \nthis world may be so peaceably ordered by your governance\, that your Church \nmay joyfully serve you in all godly quietness.”
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-359/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20251014
DTEND;VALUE=DATE:20251015
DTSTAMP:20260403T180210
CREATED:20251012T011838Z
LAST-MODIFIED:20251012T011838Z
UID:14019-1760400000-1760486399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:THE SAFEGUARD OF CHARITY \nFrom “The Mirror of Charity” by St Aelred of Rievaulx \n◊◊◊ \nI think it advisable for us who are called monks to take into account and \nexamine more closely the force of our rule… Does <St Benedict> not declare \nthat the reason for his institution is the preservation of charity and the \ncorrection of vices? \nWhy do you throw the Rule up to me\, <another fellow> says. Have charity \nand do what you want. Let us eat and drink\, then\, not because tomorrow we die\, \nbut because we are full of charity. \nOf charity\, I ask\, or vanity? \nWell\, you reply\, if someone has charity\, is he not fulfilling the Rule? \nHow many holy canons\, holy priests\, holy bishops\, and also holy couples \nsense that they possess charity\, but are very aware that they have not promised \nprofession and do not keep the rule for monks? If\, however\, we are speaking \nabout those who have made profession of the Rule itself\, what is being said is \ntrue—if\, that is\, he understands what he is talking about. \nWhy then\, you say\, do you obligate me by the authority of the Rule to \nthese harsh practices? \nIf you have charity it is not necessary for you to be forced to fulfill the \npromises which your lips have uttered. If you scorn fulfilling the things you \npromised by putting your signature to them and calling on God and his saints as \nyour witnesses\, you can be very sure you do not have charity. For do you love \nsomeone you mock? If anyone does other than he has promised\, he said\, let him \nknow that he will be condemned by the God whom he mocks. What then? Do we \ncondemn the dispensations granted in the Rule by our fathers\, or those granted \ntoday? On the contrary\, we allege that they can reasonably be granted because \nthey arise from the precepts of a man\, but not of God. But it is not within the \nprerogative of any man that he change or diminish any of the divine precepts. \nWe must carefully ward against letting a dispensation—a modification or \nvariation—become in any way destruction. Since the reason for the institution \nitself is the safeguard of charity and the correction of vices\, the dispensation will \nobviously be reasonable if it furthers this purpose. If\, on the other hand\, vices \nare fostered by the dispensation more than by the institution\, charity is violated. \nEven if it may do no harm in itself\, the dispensation is surely not without \ndanger.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-360/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20251015
DTEND;VALUE=DATE:20251016
DTSTAMP:20260403T180210
CREATED:20251012T140653Z
LAST-MODIFIED:20251012T140653Z
UID:14021-1760486400-1760572799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Teresa of Avila
DESCRIPTION:ST TERESA’S CHILDHOOD \nFrom the autobiography of St Teresa of Avila \n◊◊◊ \nTo have had virtuous and God-fearing parents along with the graces the \nLord granted me should have been enough for me to have led a good life\, if I had \nnot been so wretched. My father was fond of reading good books\, and thus he \nalso had books in Spanish for his children to read. These good books together \nwith the care my mother took to have us pray and be devoted to our Lady and to \nsome of the saints began to awaken in me…to the practice of virtue. And they \nthemselves possessed many. \nWe were in all three sisters and nine brothers. All resembling their \nparents in being virtuous\, through the goodness of God\, with the exception of \nmyself – although I was the most loved of my father. And it seemed that he was \nright – before I began to offend God. For I am ashamed when I recall the good \ninclinations the Lord gave me and how poorly I knew how to profit by them. \nMy brothers and sisters did not in any hold me back from the service of \nGod. I had one brother about my age. We used to get together to read the lives \nof the saints… When I considered the martyrdoms the saints suffered for God\, it \nseemed to me that the price they paid for going to enjoy God was very cheap\, and \nI greatly desired to die in the same way. I did not want this on account of the \nlove I felt for God but to get to enjoy very quickly the wonderful things I read \nthere were in heaven. And my brother and I discussed together the means we \nshould take to achieve this. We agreed to go off to the land of the Moors and beg \nthem\, out of love for God\, to cut off our heads there. \nHaving parents seemed to us the greatest obstacle. We were terrified in \nwhat we read about the suffering and the glory that was to last forever. We spent \na lot of time talking about this and took delight in often repeating: forever and \never and ever. As I said this over and over\, the Lord was pleased to impress \nupon me in childhood the way of truth. \nWhen I saw it was impossible to go where I would be killed for God\, we \nmade plans to be hermits. And in the garden that we had in our house\, we tried \nas we could to make hermitages piling up little stones which afterwards would \nquickly fall down again. And so in nothing could we find a remedy for our \ndesire. It gives me devotion now to see how God gave me so early what I lost \nthrough my own fault. \nI gave what alms I could\, but that was little. I sought out solitude to pray \nmy devotions\, and they were many\, especially the rosary\, to which my mother \nwas very devoted; and she made us devoted to it too. When I played with other \ngirls I enjoyed it when we pretended we were nuns in a monastery\, and it \nseemed to me that I desired to be one\, although not as much as I desired the \nother things I mentioned.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-teresa-of-avila-2/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20251016
DTEND;VALUE=DATE:20251017
DTSTAMP:20260403T180210
CREATED:20251012T140755Z
LAST-MODIFIED:20251012T140755Z
UID:14023-1760572800-1760659199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Hedwig
DESCRIPTION:ST HEDWIG OF SILESIA \nFrom Butler’s Lives of the Saints \n◊◊◊ \nHedwig was born in Bavaria about the year 1174\, the daughter of \nBerthold\, count of Andechs. When she was only twelve she was married to \nHenry\, duke of Silesia. Together they founded a large number of religious \nhouses\, the best known of which was a convent for Cistercian nuns at Trebnitz\, \nnear Breslau in modern Poland\, the first convent for women in Silesia. These \nfoundations helped both to develop the religious life of the people and to spread \na common German culture throughout their lands. They also established \nhospitals and a house for lepers. \nTheir seventh and last child was born in 1209\, and Hedwig persuaded her \nhusband to take a mutual vow of chastity. They lived apart\, with Hedwig taking \nup residence close to the nunnery at Trebnitz\, and often sharing the austere life \nof the nuns. She recommended fasting to those who wanted to live holier lives\, \nsaying that it could “master concupiscence\, lift up the soul\, confirm it in the \npaths of virtue\, and prepare a fine reward for the Christian”. \nMuch of the rest of Hedwig’s life was spent in trying to keep peace \nbetween her warring sons Henry and Conrad and in attempts to make peace \nbetween her husband and his enemies. When Henry died in 1238\, she \ncomforted those who mourned him with the words\, “Would you oppose the will \nof God? Our lives are his; our will is whatever he is pleased to ordain\, whether \nour own death or that of our friends.” She took the habit at Trebnitz but did not \ntake any religious vows\, remaining free to administer her property for the good \nof the poor. We are told that she took great care to instruct the uneducated in \ntheir religion\, on one occasion having an old woman share a room with her so \nthat they could go through the Our Father together whenever there was a free \nmoment. After ten weeks of patient teaching\, the old woman could repeat and \nunderstand the prayer. \nWhen her son Henry II was killed in 1240 fighting the Tartar invaders\, \nHegwig knew of his death three days before a messenger arrived from the \nbattlefield. Other miracles were attributed to her; she cured a blind man\, for \nexample\, and had the gift of prophecy\, foretelling her own death in October \n1243. She was canonized in 1267\, and her feast was extended to the Western \nChurch in 1706.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-hedwig-2/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251017
DTEND;VALUE=DATE:20251018
DTSTAMP:20260403T180210
CREATED:20251012T140905Z
LAST-MODIFIED:20251012T140905Z
UID:14025-1760659200-1760745599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Ignatius of Antioch
DESCRIPTION:GOD’S WHEAT \nFrom the Letter of St Ignatius of Antioch to the Romans \n◊◊◊ \nI am writing to all the churches to let it be known that I will gladly die for \nGod if only you do not stand in my way. I plead with you: show me no untimely \nkindness. Let me be food for the wild beasts\, for they are my way to God. I am \nGod’s wheat and shall be ground by their teeth so that I may become God’s pure \nbread. Pray to Christ for me that the animals will be the means of making me a \nsacrificial victim for God. \nNo earthly pleasures\, no kingdoms of this world can benefit me in any \nway. I prefer death in Christ Jesus to power over the farthest limits of the earth. \nHe who died in place of us is the one object of my quest. He who rose for our \nsakes is my one desire. The time for my birth is close at hand. Forgive me\, my \nbrothers. Do not stand in the way of my birth to real life; do not wish me \nstillborn. My desire is to belong to God. Do not\, then\, hand me back to the world. \nDo not try to tempt me with material things. Let me attain pure light. Only on \nmy arrival there can I be fully a human being. Give me the privilege of imitating \nthe passion of my God. If you have him in your heart\, you will understand what I \nwish. You will sympathize with me because you will know what urges me on. \nThe prince of this world is determined to lay hold of me and to undermine \nmy will which is intent on God. Let none of you here help him; instead show \nyourselves on my side\, which is also God’s side. Do not talk about Jesus Christ as \nlong as you love this world. Do not harbor envious thoughts. \nAnd supposing I should see you\, if then I beg you to intervene on my \nbehalf\, do not believe what I say. Believe instead what I am now writing to you. \nFor though I am alive as I write to you\, still my real desire is to die. My love for \nthis life has been crucified\, and there is no yearning in me for any earthly thing. \nRather within me is the living water which says deep inside me: “Come to the \nFather.” I no longer take pleasure in perishable food or in the delights of this \nworld. I want only God’s bread\, which is the flesh of Jesus Christ\, formed of the \nseed of David\, and for drink I crave his blood\, which is love that cannot perish. \nI am no longer willing to live a merely human life\, and you can bring about \nmy wish if you will. Please\, then\, do me this favor\, so that you in turn may meet \nwith equal kindness. Put briefly\, this is my request: believe what I am saying to \nyou. Jesus Christ himself will make it clear to you that I am saying the truth. \nOnly truth can come from that mouth by which the Father has truly spoken. \nPray for me that I may obtain my desire. I have not written to you as a mere man \nwould\, but as one who knows the mind of God. If I am condemned to suffer\, I \ntake it that you wish me well. If my case is postponed\, I can only think that you \nwish me harm.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-ignatius-of-antioch-3/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20251018
DTEND;VALUE=DATE:20251019
DTSTAMP:20260403T180210
CREATED:20251012T141000Z
LAST-MODIFIED:20251012T141000Z
UID:14027-1760745600-1760831999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Luke
DESCRIPTION:ST LUKE THE EVANGELIST \nBy Servant of God Marie-Joseph Lagrange \n◊◊◊ \nA custom had grown up among the Greeks of dedicating literary works to \nsome distinguished personage\, a custom followed by Jewish writers. Luke \naddresses his little book to Theophilus\, a certain Christian distinguished by the \ntitle of ‘Excellent\,” but otherwise unknown to us. A few years later Josephus\, as \na Jew writing on things Jewish for Roman readers\, thought it advisable to insist \nat some length on his impartiality. But Luke\, following the example of Polybius\, \nthought that his impartiality might be taken for granted\, and considered it \nenough to point out that his aim was to show for his noble friend’s benefit the \nsolid truth of what he had been taught. He thus confesses that his purpose is (to \nuse the current term) apologetic… \nNow only too often apologists have a bad name. They are accused of being \nlike certain lawyers\, not over-nice in their choice of an argument so long as it \ngets home: of being ready\, for instance\, to use even bad arguments on people of \nlittle discernment likely to be convinced by them. But Luke aspires to be an \nhistorian worthy of the name and to convince people who are well able to judge. \nAnd\, moreover\, the very nobility of the cause which it is a writer’s ambition to \nserve puts upon him the obligation of making use only of such facts as are \nbeyond dispute. This means that he must have recourse to none but \nunimpeachable witnesses. And this\, indeed\, is what Luke professes to do. \nEver since he was first associated with the preaching of the gospel\, he had \nmade it his business to get at the facts. This was all the more easy for him\, \ninasmuch as he was\, owing to his apostolic work\, in constant touch with the very \npeople who had been eyewitnesses from the beginning – with the Apostles\, that \nis\, and the first disciples. \nNow these Apostles and disciples preached first of all among the Jews \nwho had just condemned Jesus on false testimony; their own witness\, they \nclaimed\, was true. Could they\, then\, have put forward anything untrue without \nbeing at once contradicted by fiercely hostile opponents? People sitting round \nthe fireside at night are content to listen even to the most fanciful of stories if \nonly they are interesting… But the disciples of Jesus were hardy enough to carry \non a work which the leaders of the nation had condemned as subversive of the \nreligion of their fathers. There was one temptation to which the disciples might \nhave seemed in danger of succumbing\, from a desire to make their message \nmore acceptable: the temptation\, namely\, to modify certain features\, to portray \nJesus as submissive to the Law\, deferential to the rabbis\, respectful towards the \npriests. \nBut\, far from yielding to it\, they gave a faithful account of the very words \nand deeds for which He had been condemned\, and thereby showed themselves \nabsolutely trustworthy. It was precisely this fidelity to the facts which caused \ntheir testimony to be instantly punished with imprisonment. Luke had been \npresent more than once when this same testimony had been received with \nfurious outbursts of hatred\, though the facts no one had dared to deny. So he \nwas sure of the truth of the story he was about to tell once more. For he was not \nthe first to tell it: those facts\, which had proved for so many the source of a new \nlife\, had been related by many before him. He mentions no names\, however. \nTradition gives those of St Matthew and St Mark; scholars conjecture others.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-luke-3/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251019
DTEND;VALUE=DATE:20251020
DTSTAMP:20260403T180210
CREATED:20251019T002834Z
LAST-MODIFIED:20251019T002834Z
UID:14143-1760832000-1760918399@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n29th Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (I)\nOctober 19 – 25\, 2025\n\n\n\nSun\n19\nMon\n20\nTue\n21\nWed\n22\nThu\n23\nFri\n24\nSat\n25\n\n\nOffice\n29th Sunday\nWeekday\nWeekday\nSt John Paul II\nOffice for Vocations\nWeekday\nMemorial of the BVM\n\n\nVigils\nSir 41:14-22\nSir 42:1-14\nSir 42:15-25\nSir 43:1-18\nSir 43:19-33\nSir 51:1-12\nSir 51:13-30\n\n\nLauds\nZech 5:5-11\nZech 6:1-8\nZech 6:9-15\nZech 7:1-7\nZech 7:8-14\nZech 8:1-6\nZech 8:7-11\n\n\nMass\n147\n473\n474\n475\n476\n477\n478\n\n\n1st\nExod 17:8-13\nRom 4:20-25\nRom 5:12\, 15b\, 17-19\, 20b-21\nRom 6:12-18\nRom 6:19-23\nRom 7:18-25a\nRom 8:1-11\n\n\n2nd\n2 Tim 3:14-4:2\n\n\n\n\n\n\n\n\nGospel\nLuke 18:1-8\nLuke 12:13-21\nLuke 12:35-38\nLuke 12:39-48\nLuke 12:49-53\nLuke 12:54-59\nLuke 13:1-9\n\n\nVespers\nJas 1:1-11\nJas 1:12-18\nJas 1:19-27\nJas 2:1-13\nJas 2:14-17\nJas 2:18-26\nJas 3:1-5a
URL:https://laycisterciansofgethsemani.org/event/skema-131/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251019
DTEND;VALUE=DATE:20251020
DTSTAMP:20260403T180210
CREATED:20251019T002955Z
LAST-MODIFIED:20251019T002955Z
UID:14145-1760832000-1760918399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 29th Sunday
DESCRIPTION:THANKSGIVING AND PRAYER \nFrom a commentary by St Gregory of Nyssa \n◊◊◊ \nThe divine Word teaches us how to pray\, explaining to disciples worthy of \nhim\, and eagerly longing for knowledge of prayer\, what word to use to gain a \nhearing from God. \nThose who fail to unite themselves to God through prayer cut themselves \noff from God\, so the first thing we have to learn from the Word is that we need to \npray continually and not lose heart. Prayer brings us close to God\, and when we \nare close to God we are far from the Enemy. Prayer safeguards chastity\, controls \nanger\, and restrains arrogance. It is the seal of virginity\, the assurance of \nmarital fidelity\, the shield of travelers\, the protection of sleepers\, the \nencouragement of those who keep vigil\, the cause of the farmer’s good harvest \nand of the sailor’s safety. Therefore I think that even if we spent the whole of our \nlives in communion with God through thanksgiving and prayer\, we should still \nbe as far from adequately repaying our benefactor as we should have been had \nwe not even desired to repay him. \nTime has three divisions\, past\, present and future. In all three we \nexperience the Lord’s kindly dealings with us. If you consider the present\, you \nlive in him; if you consider the future\, your hope of obtaining what you look \nforward to is in him; if you consider the past\, you would not have existed had \nyou not been created by him. Your birth is his kindly gift to you\, and after birth \nhis kindness toward you continued\, since as the apostle says\, you live and move \nin him. On this same kindness depend all your hopes for the future. Only over \nthe present have you any control. Therefore\, even if you give thanks to God \nunceasingly throughout your life\, you will hardly meet the measure of your debt \nfor present blessings\, and as for those of the past and future\, you will never find \na way of repaying what you owe. \nAnd yet we\, who are so far from being capable of showing due gratitude\, \ndo not even give thanks to the best of our ability. We fail to set aside\, I do not say \nthe whole day\, but even the smallest portion of the day\, to be spent with God. \nWho restored to its original beauty that divine image in me that was \nblurred by sin? Who draws me back to the blessedness I knew before I was \ndriven out of paradise\, deprived of the tree of life\, and submerged in the abyss of \nworldliness? As scripture says\, There is no one who understands. If we realize \nthese things we would give thanks continually\, endlessly\, throughout the whole \nof our lives.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-29th-sunday/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251020
DTEND;VALUE=DATE:20251021
DTSTAMP:20260403T180210
CREATED:20251019T003112Z
LAST-MODIFIED:20251019T003112Z
UID:14147-1760918400-1761004799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:THE PRECEPTS OF THE RULE \nFrom “The Mirror of Charity” by St Aelred of Rievaulx \n◊◊◊ \nSpeaking about things having to do with charity\, humility\, patience\, and \nother virtues…what Christian is not obligated to these precepts? Does Benedict \nrecommend one kind of charity in his Rule and Augustine another in his? Does \nnot each recommend that charity which Christ recommends in the law and the \nGospel? \nWe can ask the same thing about the other virtues. Who in his right mind\, \nin exhorting others to virtue will say that these precepts are his and not rather \nthose of Christ? What difference will there be then among the precepts of the \ndifferent Rules? Surely\, how to eat\, dress\, work\, read\, keep vigil\, sing psalms\, \ncorrect and be corrected\, and other things like this\, because they are found to be \ndifferent in the different rules. Consequently\, things said to be especially \ncharacteristic of Basil or Augustine or Benedict are not imposed on all \nChristians by gospel authority\, but are simply proposed to them. To those who \nprofess these rules\, however\, they are no longer simply proposed\, but they are \nalso imposed on them. \nIf these are not the things\, what are? Obviously\, everything they put into \ntheir rules about charity\, humility\, and the other virtues\, they recommend not \nas their own precepts\, but as the Lord’s. They invite not only monks but all \nChristians to follow them\, not as being their own (for who would believe them?)\, \nbut as being Christ’s. If obedience according to the Rule of Saint Benedict means \nobeying the precepts of his Rule\, and if the precepts of his Rule consist of the \nthings we have enumerated\, how can anyone who does not keep them keep the \nessential character of the monastic profession\, since that obedience we profess \nis the essential character of monastic profession? \nHe will perhaps say what certainly ought to be said: that we also profess \nthe first two according to the Rule\, and he will affirm that it is not in stability of \nplace or obedience that diversity among the rules lies—since these same things \nare binding on monks\, clerics\, canons\, and bishops—but solely in conversion of \nlife. Is not one and the same obligation to stability incumbent upon all? Would \nanyone be so presumptuous as to transfer from one place to another without the \nconsent of his superior? \nFurthermore\, if we do profess conversion of life\, not according to the Rule \nbut simply in an indeterminate way\, those who are called penitents in the \nChurch do the same\, as do those who flee the shipwreck of fornication for the \nport of marriage. Who among them does not promise conversion of life? Hence \nfor some diversity to be found among the diverse types of conversion of life \nwhich are professed according to the diverse rules\, there is nothing to which we \nmay have recourse except those traits which constitute the diversity…
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-361/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251021
DTEND;VALUE=DATE:20251022
DTSTAMP:20260403T180210
CREATED:20251019T003216Z
LAST-MODIFIED:20251019T003216Z
UID:14149-1761004800-1761091199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:CHRISTIAN UNITY \nFrom the Encyclical “Ut Unum Sint” by Pope St John Paul II \n◊◊◊ \nThe Second Vatican Council exhorts “all Christ’s faithful to remember \nthat the more they strive to live according to the Gospel\, the more they are \nfostering and even practicing Christian unity. For they can achieve depth and \nease in strengthening mutual brotherhood to the degree that they enjoy \nprofound communion with the Father\, the Word and the Holy Spirit. “This \nchange of heart and holiness of life\, along with public and private prayer for the \nunity of Christians should be regarded as the soul of the whole ecumenical \nmovement\, and can rightly be called ‘spiritual ecumenism’.” \nWe proceed along the road leading to the conversion of hearts guided by \nlove which is directed to God and\, at the same time\, to all our brothers and \nsisters\, including those not in full communion with us. Love gives rise to the \ndesire for unity\, even in those who have never been aware of the need for it. Love \nbuilds communion between individuals and between Communities. If we love \none another\, we strive to deepen our communion and make it perfect. Love is \ngiven to God as the perfect source of communion – the unity of Father\, Son and \nHoly Spirit – that we may draw from that source the strength to build \ncommunion between individuals and Communities or to reestablish it between \nChristians still divided. Love is the great undercurrent which gives life and adds \nvigor to the movement toward unity. \nThis love finds its most complete expression in common prayer. When \nbrothers and sisters who are not in perfect communion with one another come \ntogether to pray\, the Second Vatican Council defines their prayer as the soul of \nthe whole ecumenical movement. This prayer is “a very effective means of \npetitioning for the grace of unity”\, “a genuine expression of ties which even now \nbind Catholics to their separated brethren. Even when prayer is not specifically \noffered for Christian unity\, but for other intentions such as peace\, it actually \nbecomes an expression and confirmation of unity. The common prayer of \nChristians is an invitation to Christ himself to visit the community of those who \ncall upon him: “Where two or three are gathered in my name\, there am I in the \nmidst of them.” \nAlong the ecumenical path to unity\, pride of place certainly belongs to \ncommon prayer; the prayerful union of those who gather together around Christ \nhimself. If Christians\, despite their divisions\, can grow ever more united in \ncommon prayer around Christ\, they will grow in the awareness of how little \ndivides them in comparison to what unites them. Fellowship in prayer leads \npeople to look at the Church and Christianity in a new way. It must not be \nforgotten in fact that the Lord prayed to the Father that his disciples might be \none\, so that their unity might bear witness to his mission and that the world \nwould believe that the Father had sent him. “Ecumenical prayer” is at the \nservice of the Christian mission and its credibility. It must be especially present \nin the life of the Church and in every activity aimed at fostering Christian unity.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-362/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251022
DTEND;VALUE=DATE:20251023
DTSTAMP:20260403T180210
CREATED:20251019T003325Z
LAST-MODIFIED:20251019T003325Z
UID:14151-1761091200-1761177599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St John Paul II
DESCRIPTION:THE ONE SAVIOR OF ALL \nFrom the Encyclical “Redemptoris Missio” by Pope St John Paul II \n◊◊◊ \nThe redemption event brings salvation to all\, “for each one is included in \nthe mystery of the redemption and with each one Christ has united himself \nforever through this mystery.” It is only in faith that the Church’s mission can be \nunderstood and only in faith that it finds its basis. \nIf we go back to the beginnings of the Church\, we find a clear affirmation \nthat Christ is the one Savior of all\, the only one able to reveal God and lead to \nGod. In reply to the Jewish religious authorities who question the apostles \nabout the healing of the lame man\, Peter says: “There is no other name under \nheaven given men by which we must be saved”. This statement\, which was made \nto the Sanhedrin\, has a universal value\, since for all people – Jews and Gentiles \nalike – salvation can only come from Jesus Christ. \nThe universality of this salvation in Christ is asserted throughout the New \nTestament. St Paul acknowledges the risen Christ as the Lord. He writes: \n“Although there may be so-called gods in heaven or on earth – as indeed there \nare many ‘gods’ and many ‘lords’ – yet for us there is only one God\, the Father\, \nfrom whom are all things and for whom we exist\, and one Lord\, Jesus Christ\, \nthrough whom are all things and through whom we exist”. One God and one \nLord are asserted by way of contrast to the multitude of “gods” and “lords” \ncommonly accepted. Paul reacts against the polytheism of the religious \nenvironment of his time and emphasizes what is characteristic of the Christian \nfaith: belief in one God and one Lord sent by God. \nIn the Gospel of St John\, this salvific universality of Christ embraces all \nthe aspects of his mission of grace\, truth and revelation: the Word is “the true \nlight that enlightens every person”. And again: “no one has ever seen God; the \nonly Son\, who is in the bosom of the Father\, he has made him known”. God’s \nrevelation becomes definitive and complete through his only-begotten Son: “In \nmany and various ways God spoke of old to our fathers by the prophets; but in \nthese last days he has spoken to us by a Son\, whom he appointed heir of all \nthings\, through whom he created the world”. \nIn this definitive Word of his revelation\, God has made himself known in \nthe fullest possible way. He revealed to mankind who he is. This definitive self- \nrevelation of God is the fundamental reason why the Church is missionary by \nher very nature. She cannot do otherwise than proclaim the Gospel\, that is\, the \nfullness of the truth which God has enabled us to know about himself… \nNo one\, therefore\, can enter into communion with God except through \nChrist\, by the working of the Holy Spirit. Christ’s one\, universal mediation\, far \nfrom being an obstacle on the journey toward God\, is the way established by \nGod himself… It is precisely this uniqueness of Christ which gives him an \nabsolute and universal significance\, whereby\, while belonging to history\, he \nremains history’s center and goal: “…the Alpha and the Omega\, the first and the \nlast\, the beginning and the end.”
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-john-paul-ii-2/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251023
DTEND;VALUE=DATE:20251024
DTSTAMP:20260403T180210
CREATED:20251019T003440Z
LAST-MODIFIED:20251019T003440Z
UID:14153-1761177600-1761263999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Office for Vocations
DESCRIPTION:THE CALL OF THE APOSTLES \nBy Fr Romano Guardini \n◊◊◊ \nWhat are “Apostles” really? Frankly; the impression we get from the New \nTestament hardly permits us to claim that these men were great or ingenious in \nthe worldly sense. It is difficult even to count them “great religious \npersonalities\,” if by this we mean bearers of inherent spiritual talents. John and \nPaul were probably exceptions\, but we only risk misunderstanding them both \nby overstating this. On the whole\, we do “Apostles” no service by considering \nthem great religious personalities. This attitude is usually the beginning of \nunbelief. Personal importance\, spiritual creativeness\, dynamic faith are not \ndecisive in their lives. What counts is that Jesus Christ has called them\, pressed \nhis seal upon them\, and sent them forth. \n“You have not chosen me\, but I have chosen you\, and have appointed you \nthat you should go and bear fruit”. Apostles then are those who are sent. It is \nnot they who speak\, but Christ in them. \nIn his first Corinthian [letter] Paul distinguishes nicely between the \ninstructions of “the Lord” and what he\, Paul\, has to say. The Lord’s words are \ncommands; his own\, suggestions. Each apostle is filled with Christ\, saturated \nwith thought of Christ; the Lord\, whom they represent\, is the substance of their \nlife. What they teach is not what they have learned from personal “experience” \nor “revelation\,” it is God’s word\, uttered upon God’s command: “Go\, therefore\, \nand make disciples of all nations teaching them to observe all that I have \ncommanded you”. To this end alone have the apostles been called\, and their \nvery limitations seem an added protection to the truth they bear. \nWhen Jesus says: “I praise you\, Father\, Lord of heaven and earth\, that \nyou have hidden these things from the wise and prudent\, and have revealed \nthem to little ones”\, it is an outburst of jubilation over the unutterable mystery \nof God’s love and creative glory. Spiritually\, the apostles are seldom more than \n“little ones;” [and it is] precisely this [that] guarantees the purity of their role as \nmessenger. \nTo be nothing in oneself\, everything in Christ; to be obliged to contain \nsuch tremendous contents in so small a vessel; to be a constant herald with no \nlife of one’s own; to forego once and forever the happy unity of blood and heart \nand spirit in all one does and is—something of the trials of such an existence \ndawns on us when we read the first letter of St Paul to the Corinthians\, of that \nPaul who experienced so deeply the simultaneous greatness and \nquestionableness of apostledom: “For I think God has set forth us the apostles \nlast of all\, as men doomed to death\, seeing that we have been made a spectacle \nto the world\, and to angels\, and to men.”
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-office-for-vocations-24/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251024
DTEND;VALUE=DATE:20251025
DTSTAMP:20260403T180210
CREATED:20251019T003545Z
LAST-MODIFIED:20251019T003545Z
UID:14155-1761264000-1761350399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:THE TRUE NATURE \nOF THE CHURCH \nFrom “Life and Holiness” by Thomas Merton \n◊◊◊ \nWe must not regard the Church purely as an institution or an \norganization. She is certainly visible and clearly recognizable in her teachings\, \nher government\, and her worship. These are the external lineaments through \nwhich we may see the interior radiance of her soul. This soul is not merely \nhuman\, it is divine. It is the Holy Spirit itself. The Church\, like Christ\, lives and \nacts in a manner at once human and divine. Certainly there is imperfection in \nthe human members of Christ\, but their imperfection is inseparably united to \nhis perfection\, sustained by his power\, and purified by his holiness\, as long as \nthey remain in living union with him by faith and love. \nThrough these members of his the Almighty Redeemer infallibly \nsanctifies\, guides\, and instructs us\, and he uses us also to express his love for \nthem. Hence the true nature of the Church is that of a body in which all the \nmembers “bear one another’s burdens” and act as instruments of divine \nprovidence in regard to one another. Those are most sanctified who enter most \nfully into the life-giving Communion of Saints who dwell in Christ. Their joy is to \ntaste the pure streams of that river of life whose waters gladden the whole City of \nGod. \nOur perfection is therefore not just an individual affair\, it is also a \nquestion of growth in Christ\, deepening of our contact with him in and through \nthe Church… This means\, of course\, a closer union with our brethren in Christ\, a \ncloser and more fruitful integration with them in the living\, growing spiritual \norganism of the Mystical Body. \nThis does not mean that spiritual perfection is a matter of social \nconformism. The mere fact of becoming a well working cog in an efficient \nreligious machine will never make anyone into a saint if he does not seek God \ninteriorly in the sanctuary of his own soul. \nFor example\, the common life of religious\, regulated by traditional \nobservances and blessed by the authority of the Church\, is obviously a most \nprecious means of sanctification. It is\, for the religious\, one of the essentials of \nhis state. But it is still only a framework. As such\, it has its purpose. It must be \nused. But the scaffolding must not be mistaken for the actual building. The real \nbuilding of the Church is a union of hearts in love\, sacrifice\, and self- \ntranscendence. The strength of this building depends on the extent to which the \nHoly Spirit gains possession of each person’s heart\, not on the extent to which \nour exterior conduct is organized and disciplined by an expedient system. \nHuman social life inevitably requires a certain order\, and those who love \ntheir brother and sister in Christ will generously sacrifice themselves to \npreserve this order. But…the most important\, the most real\, and lasting work of \nthe Christian is accomplished in the depths of his own soul. It cannot be seen by \nanyone\, even by himself. It is…the interior\, anguished\, almost desperately \nsolitary act by which we affirm our total subjection to God…
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-363/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20251025
DTEND;VALUE=DATE:20251026
DTSTAMP:20260403T180210
CREATED:20251019T003700Z
LAST-MODIFIED:20251019T003700Z
UID:14157-1761350400-1761436799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Memorial of BVM
DESCRIPTION:THE HUMILITY OF \nGOD’S HANDMAIDEN \nBy St Bernard of Clairvaux \n◊◊◊ \nYou can be saved without virginity; without humility you cannot be. \nHumility which deplores the loss of virginity can still find favor. Yet I dare say \nthat without humility not even Mary’s virginity would have been acceptable. \nThe Lord says\, “Upon whom shall my Spirit rest\, if not upon him that is humble \nand contrite in spirit?” On the humble\, he says\, not on the virgin. Had Mary not \nbeen humble\, then the Holy Spirit would not have rested upon her. Had he not \nrested upon her\, she would not have become pregnant. How indeed could she \nhave conceived by him without him? \nIt seems evident then that she conceived by the Holy Spirit because\, as she \nherself said\, God “regarded the humility of his handmaiden” rather than her \nvirginity. And even if it was because of her virginity that she found favor\, she \nconceived nevertheless on account of her humility. Thus there is no doubt that \nher virginity was found pleasing because her humility made it so. \nWhat have you to say to that\, haughty virgin? Mary\, making no account of \nher virginity\, was happy in her humility. Yet you\, heedless of humility\, preen \nyourself on your virginity? “God has regarded the humility of his handmaiden\,” \nshe says. Who is she? A holy virgin\, if ever there was one! A sober virgin\, a \ndevout virgin. Would you be more chaste than she? More devout? Do you fancy \nthat your modesty is so much more pleasing than Mary’s chastity that you on \nyour own can do without the humility she needed to find favor with God? If so\, \nto the extent that you are more worthy of respect because you have received a \nsingular gift of chastity\, you do yourself more harm\, because you tarnish its \nbeauty by the adulteration of pride. \nIt is better for you not to be a virgin than to be puffed up over your \nvirginity. Not everyone is a virgin\, but there are still fewer who join humility to \nvirginity. So if you can do no more than admire Mary’s virginity\, try to imitate \nher humility and for you this will be enough. But if you are both a virgin and \nhumble\, then whoever you are\, you are great.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-memorial-of-bvm-19/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20251026
DTEND;VALUE=DATE:20251027
DTSTAMP:20260403T180210
CREATED:20251026T114610Z
LAST-MODIFIED:20251026T114610Z
UID:14173-1761436800-1761523199@laycisterciansofgethsemani.org
SUMMARY:Skema 30th Week in Ordinary Time
DESCRIPTION:  \n\n\n\nBiblical Readings for Office and Mass\n30th Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (I)\nOct. 26 – Nov. 1\, 2025\n\n\n\nSun\n26\nMon\n27\nTue\n28\nWed\n29\nThu\n30\nFri\n31\nSat\n1\n\n\nOffice\n30th Sunday\nWeekday\nSS Simon & Jude\nWeekday\nWeekday\nWeekday\nAll Saints\n\n\nVigils\nDaniel 1:1-21\nDaniel 2:1-25\n1 Cor 4:1-16\nDaniel 2:26-49\nDaniel 3:1-23\nDaniel 3:24-45\nRev 5:1-14\n\n\nLauds\nZech 8:12-17\nZech 8:18-23\nJerm 3:11-18\nZech 9: 1-7\nZech 9:8-10\nZech 9:11-17\nSir 44:1-15\n\n\nMass\n150\n479\n666\n481\n482\n483\n667\n\n\n1st\nSir 35:12-14\, 16-18\nRom 8:12-17\nEph 2:19-22\nRom 8:26-30\nRom 8:31b-39\nRom 9:1-5\nRev 7:2-4\, 9-14\n\n\n2nd\n2 Tim 4:6-8\, 16-18\n\n\n\n\n\n1 Jn 3:1-3\n\n\nGospel\nLuke 18:9-14\nLuke 13:10-17\nLuke 6:12-16\nLuke 13:22-30\nLuke 13:31-35\nLuke 14:1-6\nMatt 5:1-12a\n\n\nVespers\nJas 3:5b-12\nJas 3:13-18\nJude 17-21\nJas 4:1-4\nJas 4:5-12\nHeb 11:32-12:2\nRev 19:5-9
URL:https://laycisterciansofgethsemani.org/event/skema-30th-week-in-ordinary-time/
CATEGORIES:Vigils Readings
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DTEND;VALUE=DATE:20251027
DTSTAMP:20260403T180210
CREATED:20251026T115237Z
LAST-MODIFIED:20251026T115237Z
UID:14176-1761436800-1761523199@laycisterciansofgethsemani.org
SUMMARY:30th Sunday in Ordinary Time
DESCRIPTION:THE TAX COLLECTOR\nAND THE PHARISEE\nFrom a commentary by St Gregory Palamas1\n◊◊◊\nThe spiritual champion of evil is full of resources for its furtherance. It has often happened that as soon as the foundations of virtue have been laid in a soul\, he has begun to undermine them with despair and lack of faith. Often too\, when the walls of the house of virtue were being built\, he has assaulted them by means of inertia and indolence. Even when the house has been roofed over with good works\, he has used arrogance and presumption to destroy it. \nNevertheless\, stand firm and do not be afraid\, for anyone zealous in doing good is even more resourceful. In resisting evil\, virtue has the greater power\, since it receives heavenly assistance from him who can do all things. And who confirms all virtue’s lovers in goodness. Consequently\, virtue not only remains unmoved by the manifold wicked wiles of the adversary\, but even has the power to raise up and restore those sunk in the depths of evil\, and easily to lead them back to God through repentance and humility… \nThe tax collector\, in spite of his profession and of having lived in the depths of sin\, joins the ranks of those living upright lives through a single prayer\, and that a short one\, he is relieved of his burden of sin\, he is lifted up\, he rises above all evil\, and is admitted to the company of the righteous\, justified by the impartial judge himself. The Pharisee\, on the other hand\, is condemned by his prayer in spite of being a Pharisee\, and in his own eyes a person of importance. Because his “righteousness” is false and his indolence extreme\, every syllable he utters provokes God’s anger. \nBut why does humility raise us to the heights of holiness\, and self-conceit plunges us into the abyss of sin? It is because when we have a high regard of ourselves\, and that in the presence of God\, He quite reasonably abandons us\, since we think we have no need of His assistance. But when we regard ourselves as nothing and therefore look to heaven for mercy\, it is not unreasonable that we should obtain God’s compassion\, help and grace. For\, as Scripture says: “The Lord resists the proud\, but gives grace to the humble.” \n“This man went away justified\, and not the other”\, says the Lord; “because all who exalt themselves will be humbled\, but those who humble themselves will be exalted”. For since the devil is pride itself\, and arrogance his own particular vice\, this sin conquers and drags down with itself every human virtue tinged with it. Similarly\, humility before God is the virtue of the good angels\, and it conquers every human vice to which a sinner has fallen prey. \nHumility is the chariot in which the ascent to God is made upon the clouds that are to carry up to Him those destined to be with God for endless ages\, according to the apostle’s prophecy: “We shall be caught up in the clouds to meet the Lord in the air\, and so shall we always be with the Lord.” For humility is like a cloud. Produced by repentance\, it draws streams of tears from the eyes\, makes unworthy people worthy\, and raises up and presents to God those freely justified by reason of their right dispositions \n1 Journey with the Fathers – New City Press – 1984 – pg 128.
URL:https://laycisterciansofgethsemani.org/event/30th-sunday-in-ordinary-time/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251027
DTEND;VALUE=DATE:20251028
DTSTAMP:20260403T180210
CREATED:20251026T115842Z
LAST-MODIFIED:20251026T162323Z
UID:14180-1761523200-1761609599@laycisterciansofgethsemani.org
SUMMARY:Vigils Weekday
DESCRIPTION:THE ENJOYMENT OF GOD\nFrom “The Golden Epistle” by William of St Thierry 2\n◊◊◊\nTo “seek the face of God” is to seek knowledge of him face to face\, as Jacob saw him. It is of this knowledge the Apostle says: “Then I shall know as I am known; now we see in a confused reflection in a mirror\, but then we shall see face to face\, we shall see him as he is.” Always to seek God in this life by keeping the hands unstained and the heart clean is that piety which\, as Job says\, “is the worship of God.” The man who lacks it “has received his soul in vain\,” that is to say\, lives to no purpose or does not live at all\, since he does not live the life to live which he received his soul. \nThis piety is the continual remembrance of God\, an unceasing effort of the mind to know him\, an unwearied concern of the affections o love him\, so that\, I will not say every day\, but every hour finds the servant of God occupied in the labor of ascesis and the effort to make progress\, or in the sweetness of experience and the joy of fruition. This is the piety concerning which the Apostle exhorts his beloved disciple in the words: “Train yourself to grow up in piety; for training the body avails but little\, while piety is all-availing\, since it promises well both for this life and for the next.\nThe habit you wear promises not only the outward form of piety but its substance\, in all things and before all things\, and that is what your vocation demands. For\, as the apostle says again\, there are some who exhibit the outward form of religion although they are strangers to its meaning. \nIf anyone among you does not possess this in his heart\, display it in his life\, practice it in his cell\, he is to be called not a solitary but a man who is alone\, and his cell is not a cell for him but a prison in which he is walled. For truly to be alone is not to have God with one. Truly to be walled in is not to be at liberty in God. Solitude and being walled in are words that denote wretchedness\, whereas the cell should never involve being walled in by necessity but rather be the dwelling-place of peace\, an inner chamber with closed door\, a place not of concealment but of retreat. \nThe man who has God with him is never less alone than when he is alone. It is then he has undisturbed fruition of his joy. It is then he is his own master and is free to enjoy God in himself and himself in God. It is then that in the light of truth and the serenity of a clean heart a pure soul stands revealed to itself without effort\, and the memory enlivened by God freely pours itself out in itself. Then either the mind is enlightened and the will enjoys its good or human frailty freely weeps over its shortcomings. \nAccordingly as your vocation demands\, dwelling in heaven rather than in cells\, you have shut out the world\, whole and entire\, from yourselves and shut up yourselves\, whole and entire\, with God. For the cell (cella) and heaven (coelum) are akin to one another: the resemblance between the words is borne out by the devotion they both involve. For both appear to be derived from celare\, to hide\, and the same thing is hidden in cells as in heaven\, the same occupation characterizes both the one and the other. What is this? Leisure devoted to God\, the enjoyment of God. \n2\nThe Golden Epistle – William of St Thierry – Cistercian Fathers Series #12 – Cistercian Publications – Kalamazoo\, MI – 1971 – pg.
URL:https://laycisterciansofgethsemani.org/event/vigils-weekday-3/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251027
DTEND;VALUE=DATE:20251028
DTSTAMP:20260403T180210
CREATED:20251026T154929Z
LAST-MODIFIED:20251026T154929Z
UID:14183-1761523200-1761609599@laycisterciansofgethsemani.org
SUMMARY:Weekday Vigils
DESCRIPTION:THE ENJOYMENT OF GOD \nFrom “The Golden Epistle” by William of St Thierry 2\n◊◊◊\nTo “seek the face of God” is to seek knowledge of him face to face\, as Jacob saw him. It is of this knowledge the Apostle says: “Then I shall know as I am known; now we see in a confused reflection in a mirror\, but then we shall see face to face\, we shall see him as he is.” Always to seek God in this life by keeping the hands unstained and the heart clean is that piety which\, as Job says\, “is the worship of God.” The man who lacks it “has received his soul in vain\,” that is to say\, lives to no purpose or does not live at all\, since he does not live the life to live which he received his soul. \nThis piety is the continual remembrance of God\, an unceasing effort of the mind to know him\, an unwearied concern of the affections to love him\, so that\, I will not say every day\, but every hour finds the servant of God occupied in the labor of ascesis and the effort to make progress\, or in the sweetness of experience and the joy of fruition. This is the piety concerning which the Apostle exhorts his beloved disciple in the words: “Train yourself to grow up in piety; for training the body avails but little\, while piety is all-availing\, since it promises well both for this life and for the next. \nThe habit you wear promises not only the outward form of piety but its substance\, in all things and before all things\, and that is what your vocation demands. For\, as the apostle says again\, there are some who exhibit the outward form of religion although they are strangers to its meaning. \nIf anyone among you does not possess this in his heart\, display it in his life\, practice it in his cell\, he is to be called not a solitary but a man who is alone\, and his cell is not a cell for him but a prison in which he is walled. For truly to be alone is not to have God with one. Truly to be walled in is not to be at liberty in God. Solitude and being walled in are words that denote wretchedness\, whereas the cell should never involve being walled in by necessity but rather be the dwelling-place of peace\, an inner chamber with closed door\, a place not of concealment but of retreat. \nThe man who has God with him is never less alone than when he is alone. It is then he has undisturbed fruition of his joy. It is then he is his own master and is free to enjoy God in himself and himself in God. It is then that in the light of truth and the serenity of a clean heart a pure soul stands revealed to itself without effort\, and the memory enlivened by God freely pours itself out in itself. Then either the mind is enlightened and the will enjoys its good or human frailty freely weeps over its shortcomings. \nAccordingly as your vocation demands\, dwelling in heaven rather than in cells\, you have shut out the world\, whole and entire\, from yourselves and shut up yourselves\, whole and entire\, with God. For the cell (cella) and heaven (coelum) are akin to one another: the resemblance between the words is borne out by the devotion they both involve. For both appear to be derived from celare\, to hide\, and the same thing is hidden in cells as in heaven\, the same occupation characterizes both the one and the other. What is this? Leisure devoted to God\, the enjoyment of God. \n2\nThe Golden Epistle – William of St Thierry – Cistercian Fathers Series #12 – Cistercian Publications – Kalamazoo\, MI – 1971 – pg.
URL:https://laycisterciansofgethsemani.org/event/weekday-vigils/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20251028
DTEND;VALUE=DATE:20251029
DTSTAMP:20260403T180210
CREATED:20251026T155810Z
LAST-MODIFIED:20251026T155810Z
UID:14186-1761609600-1761695999@laycisterciansofgethsemani.org
SUMMARY:SS. Simon & Jude
DESCRIPTION:THE ZEAL OF THE APOSTLES \nFrom a sermon by St John Henry Newman 3\n◊◊◊\nThe Apostles commemorated on this Festival <of St Simon and St Jude> direct our attention to the subject of Zeal. St Simon is called…the Zealous; a title given him (as is supposed) from his belonging before his conversion to the Jewish sect of Zealots\, which professed extraordinary Zeal for the Law… The <designation> marks him as distinguished for this particular Christian grace. St Jude’s Epistle\, which forms part of the service of the day\, is almost wholly upon the duty of manifesting Zeal for Gospel Truth\, and opens with a direct exhortation to “contend earnestly for the Faith once delivered to the Saints.” \nIt will be a more simple account of Zeal\, to call it the earnest desire for God’s honor\, leading to strenuous and bold deeds in His behalf; and that in spite of all obstacles. Now Zeal is one of the elementary religious qualifications; that is\, one of those which are essential in the very notion of a religious man. A man cannot be said to be in earnest in religion\, till he magnifies his God and Savior; till he so far consecrates and exalts the thought of Him in his heart\, as an object of praise\, and adoration\, and rejoicing\, as to be pained and grieved at dishonor shown to Him\, and eager to avenge Him. In a word\, a religious temper is one of loyalty towards God; and we all know what is meant by being loyal from the experience of civil matters. \nTo be loyal is not merely to obey; but to obey with promptitude\, energetic dutifulness\, disinterested devotion\, disregard of consequences. And such is Zeal\, except that it is ever attended with that reverential feeling which is due from a creature and a sinner towards his Maker\, and towards Him alone. It is the main principle in all religious service to love God above all things; now\, Zeal is to love Him above all other people\, above our dearest and most intimate friends. This was the special praise of the Levites\, which gained for them the reward of the Priesthood\, that is\, their executing judgment on the people in the sin of the golden calf. Zeal is the very consecration of God’s Ministers to their office. \nAccordingly our Blessed Savior\, the One Great High Priest… of all Priests who went before Him and the Lord and Strength of all who come after\, began His manifestation of Himself by two acts of Zeal. When twelve years old he deigned to put before us in representation the sacredness of this duty\, when He remained in the Temple “while His father and mother sought Him sorrowing\,” and on their finding Him\, returned answer\, “Do you not know that I must be about My Father’s business? \nAnd again\, at the opening of His public Ministry\, He went into the Temple\, and “made a scourge of small cords\, and drove out the sheep and oxen\, and overthrew the changers’ tables” that profaned it: thus fulfilling the prophecy contained in the text\, “Zeal for your house has eaten me up.” Being thus consumed by Zeal Himself\, no wonder He should choose His followers from among the Zealous. \n3\n“Christian Zeal\,” in Parochial and Plain Sermons\, San Francisco: Ignatius Press\, 1987\, pp. 464 ff.
URL:https://laycisterciansofgethsemani.org/event/ss-simon-jude/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251029
DTEND;VALUE=DATE:20251030
DTSTAMP:20260403T180210
CREATED:20251026T160225Z
LAST-MODIFIED:20251026T160225Z
UID:14190-1761696000-1761782399@laycisterciansofgethsemani.org
SUMMARY:Weekday
DESCRIPTION:THE SPIRIT OF THE APOSTOLIC CHURCH\nBy Dom Damasus Winzen 4\n◊◊◊\nThe fact that the Church is rather a gift of the Spirit than the fruit of human endeavor…makes the Acts of the Apostles of vital importance to the Christians of all ages. We people of the “century of progress” do not look into the past to find there the pattern for the future. Accustomed as we are to think in terms of progress\, any beginnings bear to us the mark of imperfection. The life of the Church\, however\, is not ruled by the laws of human progress. Not being built up from the ground\, but descending from above\, the growth of the Church is like that of a seed\, the gradual unfolding of a fundamental structure which is wholly present already in the initial stage. \nThe risen Christ is the “seed” out of which the Church grows as an overflow of his abundance. From Christ the Church receives the divine life in the vessel of the sacraments\, to be administered\, not to be produced. From Christ she receives the full light of revelation as an unalterable deposit\, to be handed down\, not to be invented. The risen Christ sends to his Church the fullness of the Holy Spirit so that St Peter can truly state\, on the very day when the Church is born\, that this outpouring of the Spirit is the fulfillment of an event which\, as Joel had announced\, would come about “in the last days”. \nThe apostolic Church is the Church of “the first love”. The apostles who govern her are endowed with a fullness of grace never to be given to any of their successors. The Church is built\, once and forever\, upon “the foundation of the apostles”. For this reason the history of the Church is to a large extent the history of “reformations”. Again and again the Church has returned to the apostolic pattern. \nTo restore the spirit of the apostolic Church in its original purity and zeal was the avowed purpose of all the great saints and reformers. The Rule of St Benedict is nothing but an attempt to reestablish the ideal apostolic Church within the confines of a monastery. St Francis\, St Dominic\, St Ignatius and the great number of their followers received the inspiration for their Orders from the Acts of the Apostles. The apostolic Church remains a model for our times too; not that we want to turn back the wheel of history and copy the external forms of a past age\, which is impossible\, but because we realize that the waters of the Holy Spirit are nowhere as pure as at their source. \n4\nDamasus Winzen\, Pathways in Scripture\, Ann Arbor\, MI: Word of Life\, 1976\, pp. 280-81. \n 
URL:https://laycisterciansofgethsemani.org/event/weekday-22/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251030
DTEND;VALUE=DATE:20251031
DTSTAMP:20260403T180210
CREATED:20251026T160656Z
LAST-MODIFIED:20251026T160656Z
UID:14194-1761782400-1761868799@laycisterciansofgethsemani.org
SUMMARY:Weekday
DESCRIPTION:A JOYFUL AND GENUINE\nHUMILITY\nFrom a sermon by St Bernard of Clairvaux  5\n◊◊◊\nDo you see that humility makes us righteous? I say humility and not humiliation. How many are humiliated who are not humble! There are some who meet humiliation with rancor\, some with patience\, some again with cheerfulness. The first kind are culpable\, the second are innocent\, the last just. Innocence is indeed a part of justice\, but only the humble possess it perfectly. He who can say: “It was good for me that you humiliated me\,” is truly humble. \nThe person who endures it unwillingly cannot say this; still less the one who murmurs. To neither of these do I promise grace on the grounds of being humiliated\, although the two are vastly different from each other\, since the one possesses his own soul in his patience\, while the other perishes in his murmuring. For even if only one of them does merit anger\, neither of them merits grace\, because it is not to the humiliated but to the humble that God gives grace. But he is humble who turns humiliation into humility\, and he is the one who says to God: “It was good for me that you humiliated me.” \nWhat is merely endured with patience is good for nobody\, it is an obvious embarrassment. On the other hand we know that “God loves a cheerful giver.” Hence even when we fast we are told to anoint our head with oil and wash our face\, that our good work might be seasoned with spiritual joy and our holocaust made fat. For it is the possession of a joyful and genuine humility that alone enables us to receive grace. But the humility that is due to necessity or constraint\, that we find in the patient person who keeps his self-possession\, cannot win God’s favor because of the accompanying sadness\, although it will preserve his life because of patience. Since he does not accept humiliation spontaneously or willingly\, one cannot apply to such a person the scriptural commendation that the humble man may glory in his exaltation. \nIf you wish for an example of a humble person glorying with all due propriety\, and truly worthy of glory\, take Paul when he says that gladly will he glory in his weaknesses that the power of Christ may dwell within him. He does not say that he will bear his weaknesses patiently\, but he will even glory in them\, and that willingly\, thus proving that to him it is good that he is humiliated\, and that it is not sufficient that one keep his self-possession by patience when he is humbled; to receive grace one must embrace humiliation willingly. \nYou may take as a general rule that everyone who humbles himself will be exalted. It is significant that not every kind of humility is to be exalted\, but that which the will embraces; it must be free of compulsion or sadness. Nor on the contrary must everyone who is exalted be humiliated\, but only he who exalts himself\, who pursues a course of vain display. Therefore it is not the one who is humiliated who will be exalted\, but he who voluntarily humiliates himself; it is merited by this attitude of will. Even suppose that the occasion of humiliation is supplied by another\, by means of insults\, damages or sufferings\, the victim who determines to accept all these for God’s sake with a quiet\, joyful conscience\, cannot properly be said to be humiliated by anyone but himself. \n5\n(CF 7:162-163).
URL:https://laycisterciansofgethsemani.org/event/weekday-23/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251031
DTEND;VALUE=DATE:20251101
DTSTAMP:20260403T180210
CREATED:20251026T161042Z
LAST-MODIFIED:20251026T161042Z
UID:14196-1761868800-1761955199@laycisterciansofgethsemani.org
SUMMARY:Weekday
DESCRIPTION:THE PATIENCE OF GOD\nFrom a treatise by St Cyprian 6\n◊◊◊\nDearly Beloved in the Lord\, when we speak of patience and when we preach on its benefits and advantages\, what better way to begin than to point out the fact that now\, just for you to listen to me\, patience is necessary. For you could not hear and learn without patience. Only then is the word of God and the way of salvation effectively learned\, if one listens with patience to what is being said. For nothing is more to be preferred to it in all the ways of heavenly discipline\, when it comes to seeking the God-given rewards of our hope and faith. Patience is the virtue we should maintain in a special way and with extreme care\, whether we find it beneficial to our life or to the attainment of glory. Either way\, it befits us who strive to follow the Lord’s precepts with fear and devotion. \nHow wonderful and how great is the patience of God! He endures most patiently the profane temples\, the earthly images and idolatrous rites that our ancestors set up in insult to His majesty and honor. He makes the day to rise and the sun to shine equally over the good and the evil. When He waters the earth with showers no one is excluded from His benefits\, but He bestows His rains without distinction on the just and the unjust alike. His Patience has an unbroken equality toward the guilty and the innocent\, the religious and the impious\, the grateful and the ungrateful. On one and all alike\, the seasons obey and the elements serve\, the winds blow\, fountains flow\, harvests increase in abundance\, the fruits of the vines ripen\, trees are heavy with fruit\, the groves become green\, and the meadows burst into flower. \nAnd although God is provoked by frequent\, yes even continual\, offenses\, He tempers His anger and patiently waits for the day of retribution which He once foreordained. And although vengeance is in His power\, He prefers to be longsuffering in His patience\, that is\, waiting steadfastly and delaying in His mercy so that\, if it is at all possible\, the long career of malice at some time may change\, and we\, however deeply we are infected with the contagion of error and crime\, may be converted to God even at a late hour\, as He Himself warns and says: I have no pleasure in the death of anyone. And again: Return to the Lord\, your God\, for he is gracious and merciful\, patient\, and abounding in steadfast love\, and repents of evil. \n6\nDe Bono Patientiae\, CCL IIIa\, cc 1\,4; pp. 118-119.
URL:https://laycisterciansofgethsemani.org/event/weekday-24/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251101
DTEND;VALUE=DATE:20251102
DTSTAMP:20260403T180210
CREATED:20251026T161928Z
LAST-MODIFIED:20251026T161928Z
UID:14198-1761955200-1762041599@laycisterciansofgethsemani.org
SUMMARY:All Saints
DESCRIPTION:UNDER GOD’S\nMIGHTY HAND \nFrom a sermon by St Aelred of Rievaulx 7\n◊◊◊\nMy brothers\, if we are not qualified to speak of one of God’s saints and proclaim her glory\, how qualified are we to give a sermon of all of the saints? It is all the more necessary that we bear ourselves in a way enabling us to come to share their glory. What then must we do? How can we attain these heights? Accordingly…let us listen to some wholesome advice. For whom should we be more ready to believe than someone who has already attained that glory? He certainly knows the way by which he went up. Let us listen then to one of the great friends of Jesus telling us: Humble yourselves under God’s mighty hand that he may raise you up. \nYou know how today throughout the entire world everyone is praising God’s saints – the angels and archangels\, the apostles\, the martyrs\, confessors\, virgins… Ponder\, if you can\, how exalted in heaven are those who can be exalted and honored in this way on earth. Surely…if we could behold all the glory of the world and all the praise of the world and all the joy of the world at the same time\, in comparison with their joy it is nothing but absolute misery… \nAs for us…who do not see these things\, let us ponder and delight in the true loveliness in which the saints live free of corruption; in those spiritual ornaments that the saints possess in righteousness and holiness: in the hymns and praises with which they praise God without weariness; and in that light which they see in the face of God. And let us keep our feasts in such a way that our mind is not turned back to those earthly and perishable delights but rather is roused to those that are spiritual and eternal. And so let us reflect on their glory and exaltation. \nTo enable us to reach this exaltation\, let us listen to the advice of the Apostle: Humble yourselves beneath the mighty hand of God. The Apostle was very aware of the reason why we are cast down\, why we have lost that exaltation in which we were created\, why we were driven out into this unhappiness. What is this reason…if not pride? Therefore\, to counteract this pride he taught humility. Humble yourselves\, he says. But because he knew that not all those who humble themselves humble themselves wisely\, he therefore added: under the mighty hand of God... \nTherefore…let us humble ourselves beneath God’s mighty hand that he may lift us up at the time of his visitation. May he lift us up through good deeds and through holy desires\, so that when he comes at that great visitation when he will demand from everyone an account of what they have done in this life\, he may lift us up totally and we may hear that endearing voice saying: Come\, you blessed of my Father. Receive the kingdom that has been prepared for you from the beginning of the world. \n7\nAelred of Rievaulx – The Liturgical Sermons – Cistercian Fathers Series – #58 – Cistercian Publications – Kalamazoo – 2001 – pg 346.
URL:https://laycisterciansofgethsemani.org/event/all-saints/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20251102
DTEND;VALUE=DATE:20251103
DTSTAMP:20260403T180210
CREATED:20251101T205153Z
LAST-MODIFIED:20251101T205153Z
UID:14203-1762041600-1762127999@laycisterciansofgethsemani.org
SUMMARY:Skema: 31st Week in Ordinary Time
DESCRIPTION:Biblical Readings for Office and Mass\n31st Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (I)\nNovember 2 – 8\, 2025\n\n\n\nSun\n2\nMon\n3\nTue\n4\nWed\n5\nThu\n6\nFri\n7\nSat\n8\n\n\nOffice\nAll Souls\nWeekday\nSt Charles Borromeo\nWeekday\nWeekday\nWeekday\nMemorial of the BVM\n\n\nVigils\nEzek 37:1-14\nDaniel 3:46-70\nDaniel 3:71-90\nDaniel 3:91-100\nDaniel 4:1-15\nDaniel 4:16-34\nDaniel 5:1-12\n\n\nLauds\nJob 14:1-12\nZech 10:1-5\nZech 10:6-12\nZech 11:1-6\nZech 11:7-14\nZech 11:15-17\nZech 12:1-6\n\n\nMass\n668\n485\n486\n487\n488\n489\n490\n\n\n1st\nWis 3:1-9\nRom 11:29-36\nRom 12:5-16ab\nRom 13:8-10\nRom 14:7-12\nRom 15:14-21\nRom 16:3-9\, 16\, 22-27\n\n\n2nd\n2 Cor 5:1\, 6-10\n\n\n\n\n\n\n\n\nGospel\nJohn 11:17-27\nLuke 14:12-14\nLuke 14:15-24\nLuke 14:25-33\nLuke 15:1-10\nLuke 16:1-8\nLuke 16:9-15\n\n\nVespers\n1 Thess 4:13-18\nJas 4:13-17\nJas 5:1-6\nJas 5:7-12\nJas 5:13-20\n2 Pet 1:1-9\n1 Pet 2:1-10
URL:https://laycisterciansofgethsemani.org/event/skema-31st-week-in-ordinary-time/
CATEGORIES:Vigils Readings
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UID:14206-1762041600-1762127999@laycisterciansofgethsemani.org
SUMMARY:31st Sunday
DESCRIPTION:THE LOVE BETWEEN\nGOD AND THE SOUL\nFrom “Purgation and Purgatory” by St Catherine of Genoa 1\n◊◊◊\nThe souls in purgatory cannot think\, “I am here\, and justly so because of my sins\,” or “I wish I had never committed such sins for now I would be in paradise\,” or “That person there is leaving before me\,” or “I will leave before that one.” They cannot remember the good or evil in their past nor that of others. \nSuch is their joy in God’s will\, in his pleasure\, that they have no concern for themselves but dwell only in their joy in God’s ordinance. They see only the goodness of God\, his mercy toward all. Should they be aware of other good or evil\, theirs would not be perfect charity. Only once do they understand the reason for their purgatory: the moment in which they leave this life. After this moment\, that knowledge disappears. Immersed in charity\, incapable of deviating from it\, they can only will or desire pure love. There is no joy save that in paradise to be compared with the joy of the souls in purgatory. \nAs the rust of sin is consumed the soul is more and more open to God’s love. Just as a covered object left out in the sun cannot be penetrated by the sun’s rays\, in the same way\, once the covering of the soul is removed\, the soul opens itself fully to the rays of the sun. Having become one with God’s will\, these souls\, to the extent that he grants it to them\, see into God… \nAll that I have said is nothing compared to what I feel within\, the witnessed correspondence of love between God and the soul; for when God sees the soul pure as it was in its origins\, he tugs at it with a glance\, draws it and binds it to himself with a fiery love. God so transforms the soul into himself that it knows nothing other than God. He will not cease until he has brought the soul to its perfection. \nThat is why the soul seeks to cast off any and all impediments\, so that it can be lifted up to God; and such impediments are the cause of the suffering of the souls in purgatory. Not that the souls dwell on their suffering; they dwell rather on the resistance they feel within themselves against the will of God\, against his intense and pure love bent on nothing but drawing them up to him. And I see rays of lightning darting from that divine love to the creature\, so intense and fiery… The soul becomes like gold that becomes purer as it is fired\, all dross being cast out… \nThese flaws are burned away in the last stage of love. God shows the soul its weakness\, so that the soul may see the workings of God. If we are to become perfect\, the change must be brought about in us and without us; that is\, the change is to be the work not of human beings but of God… The overwhelming love of God gives the soul a joy beyond words. In purgatory great joy and great suffering do not exclude one another. \n1\nA Word in Season – vol. IV – Sanctoral – Augustinian Press – 1991 – pg 215.
URL:https://laycisterciansofgethsemani.org/event/31st-sunday/
CATEGORIES:Vigils Readings
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UID:14210-1762128000-1762214399@laycisterciansofgethsemani.org
SUMMARY:Vigils Weekday
DESCRIPTION:THE SPOUSE OF THE VIRGIN \nBy St Ambrose 2\n◊◊◊\nWhat is virginal chastity but purity free from stain? And whom can we judge to be its author but the immaculate Son of God\, whose flesh saw no corruption\, whose Godhead experienced no infection? Consider\, then\, how great are the merits of virginity. Christ was before the Virgin\, Christ was of the Virgin. Begotten indeed of the Father before the ages\, but born of the Virgin for the ages. The former was of His nature\, the latter is for our benefit. The former always was\, the latter He willed. \nConsider\, too\, another merit of virginity. Christ is the spouse of the Virgin\, and if one may so say “spouse” of virginal chastity\, for virginity is of Christ\, not Christ of virginity. He is\, then\, the Virgin who was espoused\, the Virgin who bore us\, who fed us with her milk\, of whom we read: “What great things has the virgin of Jerusalem done! The breasts shall not fail from the rock\, nor snow from Lebanon\, nor the water which is borne by the strong wind.” \nWho is this virgin that is watered with the streams of the Trinity\, from whose rock waters flow\, whose breasts fail not\, and whose honey is poured forth? Now\, according to the Apostle\, the rock is Christ. Therefore\, from Christ the breasts fail not\, nor brightness from God\, nor the river from the Spirit. This is the Trinity which waters their Church\, the Father\, Christ\, and the Spirit. \nBut let us now come down from the mother to the daughters. “Concerning virgins\,” says the Apostle\, “I have no commandment of the Lord.” If the teacher of the Gentiles had none\, who could have one? And in truth he had no commandment\, but he had an example. For virginity cannot be commanded\, but must be wished for\, for things which are above us are matters for prayer rather than under mastery. “But I would have you\,” he says\, “be without care. For he who is without a wife is careful for the things which are the Lord’s\, how he may please God… And the virgin takes thought for the things of the Lord\, that she may be holy in body and in spirit. For she that is married takes thought for the things of the world\, how she may please her husband.” \nI am not indeed discouraging marriage\, but am enlarging upon the benefits of virginity. \n2\nThe Nicene and Post-Nicene Fathers Vol.X\, Cp.V\, p.366-7.
URL:https://laycisterciansofgethsemani.org/event/vigils-weekday-4/
CATEGORIES:Vigils Readings
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DTSTAMP:20260403T180210
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UID:14213-1762214400-1762300799@laycisterciansofgethsemani.org
SUMMARY:Vigils: St. Charles Borromeo
DESCRIPTION:THE LEGACY OF\nST CHARLES BORROMEO\nFrom a homily by Fr Ronald Knox 3\n◊◊◊\nWhen our Lord’s apostles came to look back upon that terrible night in the Lake of Galilee\, when they strained every nerve against the tempest while their Master lay sleeping in the boat\, they found in it an allegory of their own situation\, as they launched out the frail bark of his Church upon waves so troubled\, with prospects so uncertain. \nAnd in every age the Church has looked back to that picture and taken comfort from it in times of adversity. [With great confidence]\, the Church of God\, which is Peter’s boat\, has breasted the waves all through her troubled history. It is not upon the captain’s judgment or the pilot’s experience\, not human wisdom or human prudence\, that she depends for her safe voyage: she rests secure in the presence of her inviolable passenger. \nYet we should do ill if we grudged recognition and gratitude to those servants of his who at various times have steered our course for us through difficult waters\, and especially to the saints of the Counter-Reformation — that remarkable group of saints whom God raised up at the time of Europe’s apostasy\, by whose influence\, humanly speaking\, the faith survived that terrible ordeal. And not the least\, nor the least prominent\, of these is [St Charles Borromeo]\, who ruled the Church of Milan in the latter part of the sixteenth century… \nWhatever be the rights and wrongs of all the controversies we hear about the medieval Church\, this at least is clear\, that in the days of the Council of Trent its organization needed reform. And reform needs more than mere legislation to decree it; it needs administration to execute it. That is St Charles’s characteristic legacy to the Church: it was the influence of his example\, in great measure\, that molded her organization on the new model which Trent had decreed. The bishop has got to be the center of everything in his diocese\, and the clergy of the diocese are to be his clergy — a family of which he is to be the father\, a guild of which he is to be the master. \nSee how fond St Charles was of synods: the whole of his comparatively short episcopate is a long record of the synods he gathered amongst his clergy. See how enthusiastic he is for the seminary idea; the bishop\, henceforth\, is not merely to ordain people\, he is to know whom he is ordaining. And above all what was characteristic of St Charles was the institute which he left behind him — a body of secular priests\, putting themselves at the disposal of the bishop as absolutely as the religious puts himself at the disposal of his superior. \nYes\, there is much about St Charles’s life which is more exciting\, and much which is more attractive\, than all this; his boundless generosity to the poor\, the relentless mortification that regulated his busy\, competent life. But what makes him stand out among the saints more than either is his intense devotion even to the most uninspiring details of diocesan routine. \n3\nfrom Occasional Sermons of Ronald Knox\, ed. by Philip Caraman\, S.J.\, New York: Sheed and Ward\, 1960\, pp. 79-82.
URL:https://laycisterciansofgethsemani.org/event/vigils-st-charles-borromeo/
CATEGORIES:Vigils Readings
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