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DTSTART;VALUE=DATE:20230423
DTEND;VALUE=DATE:20230424
DTSTAMP:20260403T184911
CREATED:20230422T124006Z
LAST-MODIFIED:20230422T124006Z
UID:10423-1682208000-1682294399@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n3rd Week of Easter\n\n\nMass Readings: Sunday (A)\, Weekdays (I)\nApril 23 – 29\, 2023\n\n\n\nSun\n23\nMon\n24\nTue\n25\nWed\n26\nThu\n27\nFri\n28\nSat\n29\n\n\nOffice\n3rd Sunday of Easter\nEaster Weekday\nSt Mark\nEaster Weekday\nSt Rafael Arnaiz Baron\nEaster Weekday\nSt Catherine of Siena\n\n\nVigils\nRev 6:1-17\nRev 7:1-17\nEph 4:1-16\nRev 9:1-12\nRev 9:13-21\nRev 10:1-11\nRev 11:1-19\n\n\nLauds\nEph 3:7-13\nEph 3:14-21\nSir 51:13-22\nEph 4:17-24\nEph 4:25-32\nEph 5:1-5\nEph 5:6-14\n\n\nMass\n46\n273\n555\n275\n276\n277\n278\n\n\n1st\nActs 2:14\, 22-33\nActs 6:8-15\n1 Pet 5:5b-14\nActs 8:1b-8\nActs 8:26-40\nActs 9:1-20\nActs 9:31-42\n\n\n2nd\n1 Pet 1:17-21\n\n\n\n\n\n\n\n\nGospel\nLuke 24:13-35\nJohn 6:22-29\nMark 16:15-20\nJohn 6:35-40\nJohn 6:44-51\nJohn 6:52-59\nJohn 6:60-69\n\n\nVespers\nActs 9:1-9\nActs 9:10-19a\n2 Tim 4:1-11\nActs 9:23-31\nActs 10:1-8\nActs 10:9-16\nActs 10:17-28
URL:https://laycisterciansofgethsemani.org/event/skema-27/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230423
DTEND;VALUE=DATE:20230424
DTSTAMP:20260403T184911
CREATED:20230422T124143Z
LAST-MODIFIED:20230422T124143Z
UID:10425-1682208000-1682294399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 3rd Sun Easter
DESCRIPTION:THEY RECOGNIZED JESUS AT THE BREAKING OF THE BREAD \nFrom an unknown Twelfth century author1 \nTheir eyes were opened\, and they knew him when he broke the bread. When bread is broken\, it is in a way diminished\, or “emptied.” By breaking understand the virtue of humility\, by which Christ – even he who is the bread of life – broke\, diminished\, and emptied himself. And by emptying himself he gave us knowledge of himself. \nThe hidden Wisdom of the Father\, and a treasure whole and concealed – what use are they? Break your bread for the hungry\, Lord\, the bread that is yourself\, so that human eyes may be opened\, and it may not be regarded as a sin for us to long to be like you\, knowing good and evil. Let him who from the beginning wished to strive after or grope for you in your undiminished state\, know you through the breaking of bread. \nBreak yourself that we may learn to break our own selves\, for you are not known through the breaking of bread. Balaam heard words of God and saw visions of the Almighty\, but he fell with open eyes because he did not know the Lord through the breaking of bread. It is the same today: you see many studying the Scriptures\, teaching in their words. With words they claim to have a knowledge of God\, but with their deeds they deny it\, because God cannot be known except through the breaking of bread. \nAnd in fact\, the Lord became our bread and we are his bread. He condescended to eat his bread with sweat on his brow\, so that we might eat with joy. If you want to know him\, break yourself as he did\, because anyone who claims to abide in Christ ought to live as he lived. The kingdom of God lies not in words\, but in power. \n\n\n\n\n\n\nBreak yourself\, then\, by the labor of obedience\, by the humiliation of repentance. Bear in your body the marks of Jesus Christ by accepting the condition of a servant\, not of a superior. And when you have emptied yourself\, you will know the Lord through the breaking of bread. True humility opens our eyes\, “breaking” and diminishing the other virtues which might blind us with a spirit of pride\, and teaching us that of ourselves we are nothing. And when we humble ourselves by self-contempt\, so much the more do we grow in the knowledge of God \n\n\n\n1 Translated by Rowan A Greer\, Classics of Western Spirituality series\, New York: Paulist Press\, 1979\, pp. 138-139. \n\n\n\n\n  \n\n\n\n\n\n\n  \n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-3rd-sun-easter/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230424
DTEND;VALUE=DATE:20230425
DTSTAMP:20260403T184911
CREATED:20230422T124313Z
LAST-MODIFIED:20230422T124313Z
UID:10427-1682294400-1682380799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:THE TRUE BREAD FROM HEAVEN \nFrom Origen’s treatise On Prayer2 \n[Jesus] says\, “My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world”. The true bread is He who nourishes the true Man\, made in the image of God; and the one who has been nourished by it will come to be in the likeness of Him who Created him. And what is more nourishing to the soul than the Word\, or what is more honorable than the Wisdom of God to the mind that holds it? What more rightly corresponds to a rational nature than truth? \nBut if someone objects to this and says that He would not have taught us to ask for “daily bread” if He meant something else\, let him hear that even in the Gospel according to John sometimes He speaks about it as though it were something other than Himself\, and sometimes as though He were Himself “bread.” An example of the first is\, “Moses gave you bread from heaven\, not the true bread\, but my Father gives you the true bread from heaven”. An example of referring it to Himself is what he says to those who said to him\, “Give us this bread always”: “I am the bread of life; he who comes to me shall not hunger\, and he who believes in me shall never thirst” \nNow all food is called “bread” in Scripture\, as is clear from what is written about Moses\, “For forty days I neither ate bread nor drank water”. How manifold and varying\, then\, is the nourishing Word\, since not everyone can be nourished by the solid and vigorous food of divine teachings. That is why\, when He wishes to offer food for an athlete\, suitable for the more perfect\, He says\, “The bread which I shall give for the life of the world is my flesh”\, and a little further on\, “Unless you eat the flesh of the Son of Man and drink His blood\, you have no life in you; he who eats my flesh and drinks my blood has eternal life\, and I will raise him up at the last day. For my flesh is true food”. This is the “True food”\, the “flesh” of Christ\, existing as the Word become flesh… And when we eat and drink Him\, He also has dwelt in us. \n\n\n\n\n\n\nJust as the corporeal bread distributed to the body of the person to be nourished goes into his being\, so also “the living bread which came down from heaven” and is distributed to the mind and the soul gives a share in its own power to the person who provides himself food from it. And thus the bread we ask will be “daily” in the sense that it will be “for our being.”… It procures at one time health\, vigor\, and strength to the soul; and since the Word of God is immortal\, it shares its own immortality with the one who eats it \n\n\n2 Translated by Rowan A Greer\, Classics of Western Spirituality series\, New York: Paulist Press\, 1979\, pp. 138-139. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-75/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230425
DTEND;VALUE=DATE:20230426
DTSTAMP:20260403T184911
CREATED:20230422T124448Z
LAST-MODIFIED:20230422T124448Z
UID:10429-1682380800-1682467199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St. Mark
DESCRIPTION:A LIGHT TO THE GENTILES \nFrom St Thomas Aquinas’s Catena Aurea on the Gospel of St. Mark3 \n…The Lord after His resurrection\, that He might fulfil the will of the Father\, sent His disciples to preach\, saying\, Go ye\, and teach all nations; some He sent to the Jews\, some received the ministry of preaching to the Gentiles. But because it was right that the Gospel should not only be preached for those who then lived\, but also be written for those who were to come\, the same distinction is observed in the writers of the Gospel. \nFor Matthew wrote the Gospel to the Jews in Hebrew\, and Mark was the first to write a Gospel amongst the Gentiles… to commit to writing those things which he preached by word of mouth\, that they might have a perpetual memorial of them\, and might continue both at home and abroad in meditations of this sort upon the word… \nMark\, when about to finish his Gospel… says\, And he said unto them\, Go ye into all the world and preach the Gospel to every creature… It goes on: And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents… and if they drink any deadly thing\, it shall not hurt them… They shall lay hands on the sick\, and they shall recover… Are we then without faith because we cannot do these signs? Nay\, but these things were necessary in the beginning of the Church\, for the faith of believers was to be nourished by miracles\, that it might increase. Thus we also\, when we plant groves\, pour water upon them\, until we see that they have grown strong in the earth; but when once they have firmly fixed their roots\, we leave off irrigating them… For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers\, and forbid the evil spirits to dwell in their minds\, what do they\, but cast out devils? And the faithful who have left earthly words\, and whose tongues sound forth the Holy Mysteries\, speak a new language; they who by their good warnings take way evil from the hearts of others\, take up serpents; and when they are hearing words of pestilent persuasion\, without being at all drawn aside to evil doing\, they drink a deadly thing\, but it will never hurt them; whenever they see their neighbours growing weak in good works\, and by their good example strengthen their life\, they lay their hands on the sick\, that they may recover. And all these miracles are greater in proportion as they are spiritual\, and by them souls and not bodies are raised… \n\n\n\n\n\n\nGrant then\, O Christ\, that the good words which we speak may be confirmed by works and deeds\, so that at last\, Thou working with us in word and in deed\, we may be perfect\, for Thine as is fitting is the glory both of word and deed. Amen \n\n\n3 St Thomas Aquinas. Catena Aurea: Commentary on the Four Gospels Collected out of the Works of the Fathers – Volume II: St. Mark. Trans. St John Henry Cardinal Newman of the Oratory. London: The Saint Austin Press\, 1999. 2-3; 345-346\, 348-349. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-mark/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230426
DTEND;VALUE=DATE:20230427
DTSTAMP:20260403T184911
CREATED:20230422T124552Z
LAST-MODIFIED:20230422T124552Z
UID:10431-1682467200-1682553599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:JESUS IN THE HOLY EUCHARIST \nFrom the Spiritual Autobiography of St Charles de Foucauld4 \nLord Jesus\, you are in the Holy Eucharist. You are there\, a yard away in the tabernacle. Your body\, your soul\, your human nature\, your divinity\, your whole being is there\, in its twofold nature. How close you are\, my God\, my Saviour\, my Jesus\, my Brother\, my Spouse\, my Beloved! \nYou were not nearer to the Blessed Virgin during the nine months she carried you in her womb than you are to me when you rest on my tongue at Holy Communion. You were no closer to the Blessed Virgin and St. Joseph in the caves at Bethlehem or the house at Nazareth or during the flight into Egypt\, or at any moment of that divine family life than you are to me at this moment – and so many others – in the tabernacle. St. Mary Magdalene was no closer to you when she sat at your feet at Bethany than I am here at the foot of this altar. You were no nearer to your apostles when you were sitting in the midst of them than you are to me now\, my God. How blessed I am! \nIt is wonderful\, my Lord\, to be alone in my cell and converse there with you in the silence of the night – and you are there as God\, and by your grace. But to stay in my cell when I could be before the Blessed Sacrament – why\, it would be as though St. Mary Magdalene had left you on your own when you were at Bethany to go and think about you alone in her room! It is a precious and devout thing\, O God\, to go and kiss the places you made holy during your life on earth – the stones of Gethsemane and Calvary\, the ground along the Way of Sorrows\, the waves of the sea of Galilee – but to prefer it to your tabernacle would be to desert the Jesus living beside me\, to leave him alone\, going away alone to venerate the dead stones in places where he is no longer. It would be to leave… the Jesus living at my side to go into another room to greet his portrait… \n\n\n\n\n\n\nWherever the sacred Host is to be found\, there is the living God\, there is your Saviour\, as really as when he was living and talking in Galilee and Judea\, as really as he now is in heaven. Never deliberately miss Holy Communion. Communion is more than life\, more than all the good things of this world\, more than the whole universe: it is God himself…
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-76/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230427
DTEND;VALUE=DATE:20230428
DTSTAMP:20260403T184911
CREATED:20230422T125715Z
LAST-MODIFIED:20230422T125715Z
UID:10433-1682553600-1682639999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Rafael Arnaiz Baron
DESCRIPTION:THE RESURRECTION AND THE LIFE \na reflection from St Rafael Arnaiz5 \nThe other day\, everything seemed dark to me. My somber life\, locked up in the infirmary\, no sunshine\, no light\, or anything else that might help me bear the weight that God has thrown down upon my shoulders… Illness\, silence\, abandonment… My soul was suffering a great deal. Memories of the world and my freedom overwhelmed me… My thoughts were sad and gloomy. I felt no love for God\, and I felt forgotten by human beings\, with neither faith nor light. My habit weighed upon me… The darkness of the church saddened me… I looked up at the tabernacle\, and it had nothing to say to me. I felt dead though alive\, trapped within the monastery like a dead man in his grave… worse than that\, because at least there’s rest in the grave… \nSuch was the state of my soul when I went up to receive the Lord. I had just knelt down and was about to ask Jesus to put my spirit to rest when I felt this very great fervor and immense love for Jesus\, and completely forgot about everything I’d been thinking about before\, because I remembered these words that I believe Jesus gave me at that moment: “I am the Resurrection and the Life.” \nWhy attempt to put my soul’s consolation into words?! I nearly wept for joy\, finding myself at the feet of Jesus… My hands gripped the crucifix\, and my heart longed for death again\, but this time for love of Jesus\, for love of true life and true freedom… I wanted to die on my knees\, embracing the cross\, loving God’s will… loving my illness\, my confinement\, my silence\, my darkness\, my loneliness. \n\n\n\n\n\n\nLoving my sufferings\, which in a moment of light\, with a little spark of love for God… are so quickly forgotten. \n…And so everything began to fade away in the light of the infinite goodness of a God who would lean down toward me to say\, “Why are you suffering?… I am your health… I am the Life… What are you searching for here?” Oh\, good Jesus… if only people knew what it means to love You on the cross!… If only they had any idea what it means to renounce everything for Your sake! What a joy it is to live without a will of one’s own. What a great treasure it is to be no one and nothing… to be the very last… What a great treasure Jesus’ cross is\, and how wonderful it is to live in its embrace… Lord\, I want to love Your cross madly… do not permit me to be parted from it. \nThis is my life as a Cistercian oblate… to suffer\, to endure\, and to love with abandon everything that God in His infinite goodness wishes to send me… He is the one who is doing it\, and if my consolation comes from Him… so too does my pain… How could we not love the one who does it all for our own good? How could we not go mad with joy upon realizing that God is the one who sends us our cross? How could we not adore that blessed cross until our dying day\, knowing that it is our only health\, resurrection\, and life?… All I can say is that I have found true happiness in loving the cross of Christ. I am happy\, completely happy\, more than anyone could ever imagine\, when I embrace the bloodstained cross and realize that Jesus loves me despite my misery\, my negligence\, and my sins\, as does Mary. But I am of no importance… God alone \n\n\n\n5 Saint Rafael Arnaiz. The Collected Works. Ed. Sr. Maria Gonzalo-Garcia\, OCSO. Trans. Catherine Addington. Collegeville\, MN: Cistercian Publications\, 2022. 640-642. \n\n\n\n\n  \n\n\n\n\n\n\n  \n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-rafael-arnaiz-baron/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230428
DTEND;VALUE=DATE:20230429
DTSTAMP:20260403T184911
CREATED:20230422T125825Z
LAST-MODIFIED:20230422T125825Z
UID:10435-1682640000-1682726399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:THE SACRAMENT OF LOVE \nFrom the spiritual writings of St Alphonsus de Liguori6 \nPeople on their death-bed often make a last bequest of an article of clothing or a ring to their friends as a token of their affection. But you\, Jesus\, as you were on the point of leaving this world\, what was the token of love that you left us? It was not an article of clothing or a ring\, but your body and your blood\, your soul and divinity\, your whole self. As St. John Chrysostom expresses it: “He gave you everything\, he left himself nothing.”…According to St. Bernardino of Siena\, he was not simply ready to die for us\, but before dying was constrained by the excess of his love to give us his own body as food. \nThis sacrament was rightly called by St. Thomas Aquinas “the sacrament and the pledge of love.”… St. Philip Neri could call Jesus in the Blessed Sacrament by no other name than love. When viaticum was brought to him\, he was heard to exclaim\, “Here is my love\, give me my love.” \n…When Jesus revealed to his disciples his intention of leaving us this sacrament\, they were unable to believe it and abandoned him\, saying\, “How can this man give us his flesh to eat?” and “This saying is hard. Who can accept it?”. The great love of Jesus Christ has conceived and brought about what human beings could not imagine or even believe. What is the food\, Savior of the world\, which you desired to give us before you died? “This is my body”: This is no earthly food\, it is I giving myself to you. \n\n\n\n\n\n\n…He encourages us by promising us paradise: “Whoever eats my flesh and drinks my blood has eternal life”; “Whoever eats this bread will live forever”. He goes as far as threatening us with exclusion from paradise should we refuse: “Unless you eat the flesh of the Son of Man and drink his blood\, you do not have life within you”. All of these invitations\, promises\, and threats are born of his great desire to come to us in this sacrament. \nHere is the reason why Jesus desires so much to come in Holy Communion. According to St. Denis\, love always aspires and tends toward union\, or as St. Thomas puts it\, “Lovers desire that the two become one.” He means that people who are truly in love want to be as close to one another as though they were a single person. God’s great love has so arranged things that he gives himself to us not just in the eternal kingdom\, but even here below he allows us to possess him in the greatest intimacy possible\, by giving himself to us under the appearance of bread in this sacrament. He is like the lover in the Canticle: “Here he stands behind our wall\, / gazing through the windows\, / peering through the lattices”. Even though we cannot see him in the Eucharist\, he sees us and is really present there. He is present so that we can possess him\, but hidden in order that we might desire him. \nUntil such time as we come to our homeland\, Jesus wishes to give himself completely to us and to remain completely united with us. That is why St. Francis de Sales said: “Here the Savior is seen at his most tender and loving. Here\, he seems to annihilate himself\, and to reduce himself to food in order to enter into our souls\, and be united with the hearts of his faithful.” St. John Chrysostom says that it was out of his great love for us that Jesus Christ wished to unite himself to us so much in order that we might become the same thing as he is \n\n\n6 St Alphonsus de Liguori. Selected Writings. Ed. Frederick M. Jones\, C.SS.R. New York: Paulist Press\, 1999. 118-121. \n\n\n\n\n12 \n\n\n \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-77/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230429
DTEND;VALUE=DATE:20230430
DTSTAMP:20260403T184911
CREATED:20230422T125949Z
LAST-MODIFIED:20230422T125949Z
UID:10437-1682726400-1682812799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Catherine of Siena
DESCRIPTION:THE SOUL WHO RECEIVES THIS BREAD OF LIFE \nFrom the mystical Dialogue between God and St Catherine of Siena7 \n…Open wide your mind’s eye and look into the abyss of my charity. There is not a person whose heart would not melt in love to see\, among all the other blessings I have given you\, the blessing you receive in this sacrament. And how\, dearest daughter\, should you and others look upon this mystery and touch it? Not only with your bodily eyes and feeling\, for here they would fail you. You know that all your eyes see is this white bit of bread; this is all your hand can touch and all your tongue can taste\, so that your dull bodily senses are deceived. But the soul’s sensitivity cannot be deceived\, unless she so chooses by extinguishing the light of holy faith by infidelity. \nWhat tastes and sees and touches this sacrament? The soul’s sensitivity. How does she see it? With her mind’s eye\, so long as it has the pupil of holy faith. This eye sees in that whiteness the divine nature joined with the human; wholly God\, wholly human; the body\, soul\, and blood of Christ\, his soul united with his body and his body and soul united with my divine nature\, never straying from me… So the spiritual must be the principal vision\, because it cannot be deceived. It is with this eye\, then\, that you must contemplate this sacrament. \nHow is this sacrament touched? With the hand of love. This hand it is that touches what the eye has seen and known in this sacrament. The hand of love touches through faith\, confirming as it were what the soul sees and knows spiritually through faith. How is this sacrament tasted? With holy desire. The body tastes only the flavor of bread\, but the soul tastes me\, God and human. So you see\, the body’s senses can be deceived\, but not the soul’s… What she has seen she touches in love and faith. And she tastes it with her spiritual sense of holy desire\, that is\, she tastes the burning\, unspeakable charity with which I have made her worthy to receive the tremendous mystery of this sacrament and its grace. So you see\, you must receive this sacrament not only with your bodily senses but with your spiritual sensitivity\, by disposing your soul to see and receive and taste this sacrament with affectionate love. \n\n\n\n\n\n\nDearest daughter\, contemplate the marvelous state of the soul who receives this bread of life\, this food of angels\, as she ought. When she receives this sacrament she lives in me and I in her. Just as the fish is in the sea and the sea in the fish\, so am I in the soul and the soul in me\, the sea of peace. Grace lives in such a soul because\, having received this bread of life in grace\, she lives in grace. When this appearance of bread has been consumed\, I leave behind the imprint of my grace\, just as a seal that is pressed into warm wax leaves its imprint when it is lifted off. \nThus does the power of this sacrament remain there in the soul; that is\, the warmth of my divine charity\, the mercy of the Holy Spirit\, remains there. The light of my only-begotten Son’s wisdom remains there\, enlightening the mind’s eye. [The soul] is left strong\, sharing in my strength and power\, which make her strong and powerful against her selfish sensuality and against the devil and the world… See\, then\, how bound and obliged you are to love me in return\, since I have loved you so much\, and because I am supreme eternal Goodness\, deserving to be loved by you \n\n\n7 St Catherine of Siena. The Dialogue. Trans. Suzanne Noffke\, O.P. New York: Paulist Press\, 1980. 209- 212. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-catherine-of-siena/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230430
DTEND;VALUE=DATE:20230501
DTSTAMP:20260403T184911
CREATED:20230429T165834Z
LAST-MODIFIED:20230429T165834Z
UID:10447-1682812800-1682899199@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n4th Week of Easter\n\n\nMass Readings: Sunday (A)\, Weekdays (I)\nApril 30 – May 6\, 2023\n\n\n\nSun\n30\nMon\n1\nTue\n2\nWed\n3\nThu\n4\nFri\n5\nSat\n6\n\n\nOffice\n4th Sunday of Easter\nSt Joseph the Worker\nSt Athanasius\nSS Philip & James\nEaster Weekday\nEaster Weekday\nEaster Weekday\n\n\nVigils\nRev 12:1-18\nRev 13:1-18\nRev 14:1-13\n1 Cor 12:1-13\nRev 15:5-16:21\nRev 17:1-18\nRev 18:1-20\n\n\nLauds\nEph 5:15-20\nEph 6:10-17\nCol 1:1-8\n2 Thess 2:13-3:5\nCol 1:15-23\nCol 1:24-29\nCol 2:1-8\n\n\nMass\n49\n279\, 559\n280\n561\n282\n283\n284\n\n\n1st\nActs 2:14a\, 36-41\nActs 11:1-18\nActs 11:19-26\n1 Cor 15:1-8\nActs 13:13-25\nActs 13:26-33\nActs 13:44-52\n\n\n2nd\n1 Pet 2:20b-25\n\n\n\n\n\n\n\n\nGospel\nJohn 10:1-10\nMatt 13:54-58\nJohn 10:22-30\nJohn 14:6-14\nJohn 13:16-20\nJohn 14:1-6\nJohn 14:7-14\n\n\nVespers\nActs 10:34-43\nActs 10:44-49\nActs 12:1-5\n2 Cor 4:1-6\nActs 13:6-12\nActs 14:1-7\nActs 16:16-24
URL:https://laycisterciansofgethsemani.org/event/skema-28/
CATEGORIES:Vigils Readings
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UID:10449-1682812800-1682899199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 4th Sun Easter
DESCRIPTION:THE SHEPHERD OF THE SHEEP \nFrom a commentary by St Clement of Alexandria1 \nIn our sickness we need a savior\, in our wanderings a guide\, in our blindness someone to show us the light\, in our thirst the fountain of living water which quenches for ever the thirst of those who drink from it. We dead people need life\, we sheep need a shepherd\, we children need a teacher\, the whole world needs Jesus! \nIf we would understand the profound wisdom of the most holy shepherd and teacher\, the ruler of the universe and the Word of the Father\, when using an allegory he calls himself the shepherd of the sheep\, we can do so for he is also the teacher of little ones. \nSpeaking at some length through Ezekiel to the Jewish elders\, he gives them a salutary example of true solicitude. I will bind up the injured\, he says; I will heal the sick; I will bring back the strays and pasture them on my holy mountain. These are the promises of the Good Shepherd. \nPasture us children like sheep\, Lord. Fill us with your own food\, the food of righteousness. As our guide we pray you to lead us to your holy mountain\, the Church on high\, touching the heavens. \nI will be their shepherd\, he says\, and I will be close to them\, like their own clothing. He desires to save my flesh by clothing it in the robe of immortality and he has anointed my body. They shall call on me\, he says\, and I will answer\, “Here I am.” Lord\, you have heard me more quickly than I ever hoped! And if they pass over they shall not fall says the Lord\, meaning that we who are passing over into immortality shall not fall into corruption\, for he will preserve us. He has said he would and to do so is his own wish. Such is our Teacher\, both good and just. He said he had not come to be served but to serve\, and so the gospel shows him tired out\, he who labored for our sake and promised to give his life as ransom for many\, a thing which\, as he said\, only the Good Shepherd will do. \n\n\n\n\n\n\nHow bountiful the giver who for our sake gives his most precious possession\, his own life! He is a real benefactor and friend\, who desired to be our brother when he might have been our Lord\, and who in his goodness even went so far as to die for us \n\n\n1 Journey with the Fathers: Commentaries on the Sunday Gospels – Year A. Ed. Edith Barnecut\, OSB. New York: New City Press\, 1992. 62-63. \n\n\n\n\n  \n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-4th-sun-easter/
CATEGORIES:Vigils Readings
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UID:10451-1682899200-1682985599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Joseph the Worker
DESCRIPTION:THE VIRTUES OF ST JOSEPH \nFrom the Spiritual Conferences of St Francis de Sales2 \nThe just shall flourish like the palm-tree… The palm has a strength\, courage\, and even constancy far beyond all other trees… The palm shows its strength in this\, that the more it is laden\, the more it shoots up and the higher it grows; which is quite unlike all other trees… for the more heavily they are laden\, the more they bow down to the earth. The palm\, however\, shows its strength and constancy\, never bending down\, whatever load is placed upon it… Certainly St. Joseph is most justly said to resemble the palm\, for he was always constant\, persevering\, strong\, and valiant… \nAs regards his constancy\, did he not display it wonderfully when\, seeing Our Lady with child\, and not knowing how that could be\, his mind was tossed with distress\, perplexity\, and trouble? Yet\, in spite of all\, he never complained\, he was never harsh or ungracious towards his holy Spouse\, but remained just as gentle and respectful in his demeanour as he had ever been. But what valour and strength did he not display in the victor which he gained over the two greatest enemies of man\, the devil and the world? And that by the practice of a most perfect humility… throughout the whole course of his life… We may\, therefore\, well say: “Valiant and strong is the man who\, like St. Joseph\, perseveres in humility; he will be conqueror at once of the devil and of the world\, which is full of ambition\, vanity\, and pride.” \nAs regards perseverance\, which overcomes that secret enemy of our souls\, weariness and dejection under the continued assaults of humbling\, painful circumstances… how greatly was the Saint tried in this way by God and man in his journey into Egypt! The Angel commanded him to set forth immediately and to take Our Lady and the Holy Child into that country. Instantly\, without a moment’s delay\, without even a word\, he obeys. He does not ask: “Where shall I go? What road shall I take? How shall we be fed?… With his tools on his back\, so that he may earn his poor livelihood and that of his family in the sweat of his brow\, he sets forth on his journey… \n\n\n\n\n\n\nGod wills that he should be always poor… And what poverty – despised\, rejected\, needy poverty! That voluntary poverty which is one of the vows of Religious is very mild… forbidding and depriving them only of superfluities. But the poverty of St. Joseph\, of Our Lord and of Our Lady\, was not like this\, for although it too was voluntary\, and although they loved it dearly\, it was nevertheless abject\, mean\, despised\, and most needy; for every one looked upon this Saint as a poor carpenter. Though he toiled with the most affectionate zeal for the support of his little family\, yet he could not earn enough to prevent their wanting many necessary things. Then\, as the years went on\, and his poverty and abjection continued\, he still submitted always most humbly to the will of God. He never allowed himself to be conquered or subdued by dejection of mind\, which yet\, no doubt\, constantly attacked him\, but always increased and grew in moreperfect submission as in all other virtues… \nSt. Joseph is\, then\, undoubtedly in heaven in body and soul… If we have confidence in him\, he will obtain for us growth in all virtues\, but especially in those which\, as we have seen\, he possesses in a higher degree than any other man. These are great purity of body and mind\, humility\, constancy\, courage\, and perseverance. These virtues will make us victorious in this life over our enemies\, and through them we shall merit the grace to enjoy… eternal life \n\n\n2 St Francis de Sales. The Spiritual Conferences of St. Francis de Sales. Westminster\, Maryland: The Newman Bookshop\, 1945. 364-385. \n\n\n\n\n4 \n\n\n \n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-joseph-the-worker/
CATEGORIES:Vigils Readings
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UID:10453-1682985600-1683071999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Athanasius
DESCRIPTION:AS BRIGHTNESS FROM LIGHT \nFrom the Expositio Fidei by St Athanasius 3 \nWe believe in one Unbegotten God\, Father Almighty\, maker of all things both visible and invisible\, that has His being from Himself. And in one Only- begotten Word\, Wisdom\, Son\, begotten of the Father without beginning and eternally; word not pronounced… nor an effluence of the Perfect\, nor a dividing of the impassible Essence\, nor an issue; but absolutely perfect Son\, living and powerful\, the true Image of the Father\, equal in honour and glory. For this\, he says\, ‘is the will of the Father\, that as they honour the Father\, so they may honour the Son also’: very God of very God… For all things which the Father rules and sways\, the Son rules and sways likewise: wholly from the Whole\, being like the Father as the Lord says\, ‘he that has seen Me has seen the Father’. \nBut He was begotten ineffably and incomprehensibly\, for ‘who shall declare his generation?’… no one can. Who\, when at the consummation of the ages\, He had descended from the bosom of the Father\, took from the undefiled Virgin Mary our humanity… delivered of His own will to suffer for us\, as the Lord saith: ‘No man takes My life from Me. I have power to lay it down\, and have power to take it again’… He was crucified and died for us\, and rose from the dead\, and was taken up into the heavens\, having been created as the beginning of ways for us\, when on earth He showed us light from out of darkness\, salvation from error\, life from the dead\, an entrance to paradise\, from which Adam was cast out\, and into which he again entered by means of the thief\, as the Lord said\, ‘This day shall you be with Me in paradise’… \n\n\n\n\n\n\nWe believe\, likewise\, also in the Holy Spirit that searches all things\, even the deep things of God… But the Holy Spirit\, being that which proceeds from the Father\, is ever in the hands of the Father Who sends and of the Son Who conveys Him\, by Whose means He filled all things. The Father\, possessing His existence from Himself\, begot the Son… and did not create Him\, as a river from a well and as a branch from a root\, and as brightness from a light\, things which nature knows to be indivisible; through whom to the Father be glory and power and greatness before all ages\, and unto all the ages of the ages. Amen \n\n\n3 Translated by Archibald Robertson. From Nicene and Post-Nicene Fathers\, Second Series\, Vol. 4. Edited by Philip Schaff and Henry Wace. (Buffalo\, NY: Christian Literature Publishing\nCo.\, 1892.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2821.htm>. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-athanasius/
CATEGORIES:Vigils Readings
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UID:10455-1683072000-1683158399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - SS Philip and James
DESCRIPTION:SAINTS PHILIP AND JAMES \nFrom the writings of Alban Butler4 \nJesus\, we are told\, “found Philip” and said to him\, “Follow me”… Though his knowledge was imperfect\, so much so that he describes Jesus as “the son of Joseph of Nazareth”\, he goes at once to find his friend Nathanael… and tells him\, “We have found him of whom Moses\, in the law and the prophets did write”\, being plainly satisfied that this was in truth the <Messiah>. At the same time Philip gives proof of a sober discretion in his missionary zeal… When Nathanael objects\, “Can anything good come from Nazareth?” his answer is… “Come and see”… Another glimpse is afforded us… when on the evening before the Passion our Lord announced\, “No man cometh to the Father but by me.”… Philip saith to Him: “Lord\, show us the Father\, and it is enough for us”. Jesus saith to him: “Have I been so long a time with you; and have you not known me? Philip\, he that seeth me seeth the Father also. How sayest thou: Show us the Father?” \nApart from the fact that St Philip is named with the other apostles who spent ten days in the upper room awaiting the coming of the Holy Ghost at Pentecost\, this is all we know about him with any degree of certainty… \nThe apostle St James – the Less\, or the younger – here associated with St Philip\, is most commonly held to be the same individual who is variously designated “James\, the son of Alpheus” and “James\, the brother of the Lord”… Although no prominence is given to this James in the gospel narrative\, we learn from St Paul that he was favoured with a special appearing of our Lord before the Ascension… \n\n\n\n\n\n\nThe story of his martyrdom… has been preserved by Eusebius\, and runs as follows… There was an uproar among the Jews and scribes and pharisees\, for they said: “There is danger that the whole people should expect Jesus as the Christ”. Coming together\, therefore\, they said to James: “We beseech thee\, restrain the people\, for they are gone astray unto Jesus\, imagining that he is the Christ… Persuade the multitude that they go not astray… The scribes and pharisees set James upon the pinnacle of the temple… \nAnd he replied with a loud voice: “Why ask ye me concerning the Son of Man\, since He sitteth in Heaven on the right hand of the Mighty Power\, and shall come on the clouds of Heaven?” And when many were fully persuaded and gave glory at the testimony of James and said: “Hosanna to the son of David”\, then once more the same scribes and pharisees said among themselves: “We do ill in affording such a testimony to Jesus. Let us rather go up and cast him down\, that being affrighted they may not believe him.”… Going up therefore they cast the Just One down… And they began to stone him\, for the fall did not kill him. But turning he kneeled down and said: “I beseech thee\, O Lord God\, Father\, forgive them\, for they know not what they do”. And while they thus were stoning him\, one of the priests… cried aloud\, saying: “Cease ye; what do ye? The Just One is praying on your behalf.” And one of them\, a fuller\, took the stick with which he beat out the clothes\, and brough it down on the Just One’s head. Thus he was martyred \n\n\n4 Butler’s Lives of the Saints: Complete Edition – Volume II. Ed. Herbert Thurston\, S.J. New York\, P.J. Kenedy & Sons\, 1956. 203-206. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-ss-philip-and-james/
CATEGORIES:Vigils Readings
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UID:10457-1683158400-1683244799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:WHOEVER RECEIVES ME \nA Meditation on the Gospel of John by Adrienne von Speyr5 \nWhen the Lord wanted to institute his Eucharist in the form of a meal\, he had to take hunger and satiation into consideration. They are very simple concepts\, taken from everyday life\, to which the Lord\, in his self-giving\, imparts a new\, infinite\, spiritual sense. He wants to express his whole relationship to us in these two concepts. Hunger\, then\, would be everything that we have to bring to him\, and satiation\, everything that he gives us. In the end\, everyone experiences hunger in one way or another\, and one cannot say from the outset that the bad experience either more or less hunger than the good. And\, likewise\, everyone is sated\, for his sacrifice exists not only for a few elect individuals\, but for all… Even the one who betrays him… Thus\, the hunger of the world and its satiation by the Lord complement each other. \nFood is expected to fulfill its purpose of stilling mankind’s hunger. This applies also to the Eucharist\, except that in its case no limits can be given to satiation. Nor can one say when satiety from one Communion ends and hunger for a new Communion begins\, for both are simultaneous. Both… bring the receiver nearer to the Lord. From him stem both desire and its satisfaction. The kind of satiation varies… But the Eucharist\, as related either to hunger or to satiation\, is always an expression of a still greater love… \nWhoever receives me\, receives him who sent me. One can receive the Lord as Martha and Mary received him: as the human friend and master\, who then gradually reveals himself as our divine Lord. One can also receive him in the sacramental form of the Eucharist\, which the Lord himself has predetermined and to which we must adapt ourselves… \n\n\n\n\n\n\nWhoever receives the Lord in one of these forms\, receives God. It is not possible to stop at one of these forms\, to be content with the Lord’s humanity without going further to God. Whether one is Martha or Mary\, whether one receives the Lord in the Eucharist or in faith\, one always receives something greater than one was prepared to receive or capable of receiving on one’s own. No one knows what he receives when he receives the Lord. He cannot imagine the infinitude that visits him\, for it will always be God whom he receives\, and God will always be the transcendent One. Our mission in life will always be greater than our life itself. This is because he whom we receive and who sends us grows beyond himself into the Father\, and through his humanity introduces his divinity\, and thus the Father\, into us \n\n\n\n5 Adrienne von Speyr. John: The Farewell Discourses – Meditations on John 13-17. Trans. E.A. Nelson. San Francisco: Ignatius Press\, 1987. 38-42. \n\n\n\n\n  \n\n\n\n\n\n\n  \n\n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-78/
CATEGORIES:Vigils Readings
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DTSTAMP:20260403T184911
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UID:10459-1683244800-1683331199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:HE WHO IS THE WAY \nFrom a Sermon by St Isaac of Stella6 \n…Who does not want to be happy? Why do men universally quarrel and fight\, bargain\, resort to flattery\, and inflict injuries on one another? Is it not simply in order to obtain\, by fair means or foul\, what seems good to them\, something that promises to make them happy? For everyone imagines himself the happier the more he obtains what he desires. \nMen agree\, then in their desire for happiness\, but their conceptions of it differ widely. For one it consists in physical pleasure and fleeting enjoyment\, for another in strength of character\, for yet another in knowledge of truth… \nSo he who is “the Way\, the Truth and the Life”\, he who corrects\, guides and welcomes\, begins with the words: “Happy are the poor in spirit”. The false wisdom of this world\, which is true stupidity… relates to wealth that may fail\, and to peace that is no peace\, and to empty gladness. In direct contradiction\, the Wisdom of God\, the Right Hand of the Father\, his own Son\, the Mouth that speaks truth\, declares that the happy people are the poor\, they will be the kings of a kingdom that is everlasting. \nAs if he were to say: “You seek happiness but it is not where you think it is. You are running hard\, but off the track. Here is the right road\, here is the way to happiness. Poverty is the way\, poverty willingly embraced for my sake. Happiness is the kingdom of heaven in me. You run energetically but not profitably\, for the faster you run\, the further you are from the track. Poverty is the way to happiness. Keep to the way and you will arrive.” \n\n\n\n\n\n\nCourage\, then\, brothers; it is for us who are poor to listen to the Poor Man commending poverty to the poor. Someone speaking from experience is to be believed; Christ was born poor\, lived poor and died poor. He willed to die; certainly he did not will to become rich. Let us believe Truth when he tells us of the way to life. If it is hard\, it is brief\, while happiness is eternal. It is narrow but it leads to life and brings us out into freedom; it will “set our feet in an open place”. It is steep\, of course it is\, for it goes uphill\, it reaches to heaven! So we must be lightly equipped\, not heavily encumbered\, for the climb \n\n\n6 Isaac of Stella. Sermons of the Christian Year: Volume One. CF 11. Trans. Hugh McCaffery. Kalamazoo\, MI: Cistercian Publications\, 1979. 6-8. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-79/
CATEGORIES:Vigils Readings
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UID:10461-1683331200-1683417599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:WHATSOEVER YOU SHALL ASK \nFrom a treatise by St. Augustine7 \n\n\n\n\n\n\n\n\nThe Lord\, by His promise\, gave those whose hopes were resting on Himself a special ground of confidence\, when He said\, For I go to the Father; and whatsoever you shall ask in my name\, I will do it. His proceeding\, therefore\, to the Father\, was not with any view of abandoning the needy\, but of hearing and answering their petitions. But \n\n\n\n\n\n\n\n\nwhat is to be made of the words\, Whatsoever you shall ask\, when we behold His faithful ones so often asking and not receiving? Is it\, shall we say\, for no other reason but that they ask amiss? For the Apostle James made this a ground of reproach when he said\, You ask and receive not\, because <you> ask amiss… What one\, therefore\, wishes to receive\, in order to turn to an improper use\, God in His mercy rather refuses to bestow… \nDo we not see how the Israelites got to their own hurt what their guilty lusting craved? For while it was raining manna on them from heaven\, they desired to have flesh to eat. They disdained what they had\, and shamelessly sought what they had not… For when evil becomes our delight\, and what is good the reverse\, we ought to be entreating God rather to win us back to the love of the good\, than to grant us the evil… But to let us know that the wrong lies not with any creature of God\, but with obstinate disobedience and inordinate desire\, it was not in swine’s flesh that the first man found death\, but in an apple; and it was not for a fowl\, but for a dish of pottage\, that Esau lost his birthright. \n\n\n\n\n\n\n\n\nAccordingly\, when we wish Him to do whatsoever we ask\, let it not be in any way\, but in His name… of the Saviour\, that we present our petition… For He who condescends to be the Saviour of the faithful\, is also a Judge to condemn the ungodly. Whatsoever\, therefore\, any one that believes in Him shall ask in that name which He bears to those \n\n\n\n\n\n\n\n\n\n\n\n\n\n\nwho believe in Him\, He will do it; for He will do it as the Saviour… On that account\, not only as the Saviour\, but also as the good Master\, He taught us\, in the very prayer He gave us\, what we should ask\, in order that\, whatsoever we shall ask\, He may do it; and that we\, too\, might thereby understand that we cannot be asking in the Master’s name anything that is inconsistent with the rule of His own instructions. \nIn no respect\, therefore\, does the Son act without the Father\, since He so acts for \n\n\n\n\n\n\n\n\nthe very purpose that in Him the Father may be glorified. The Father\, therefore\, acts in the Son\, that the Son may be glorified in the Father: and the Son acts in the Father\, that the Father may be glorified in the Son; for the Father and the Son are one. \n  \n\n\n\n7 St Augustine. The Fathers of the Church: St. Augustine – Tractates on the Gospel of John. Tractate 67. https://sites.google.com/site/aquinasstudybible/home/gospel-of-john-commentary/st-augustine-on- john/augustine-on-john-14 \n\n\n\n\n\n\n  \n\n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-80/
CATEGORIES:Vigils Readings
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DTSTAMP:20260403T184911
CREATED:20230506T145158Z
LAST-MODIFIED:20230506T145158Z
UID:10470-1683417600-1683503999@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n5th Week of Easter\n\n\nMass Readings: Sunday (A)\, Weekdays (I)\nMay 7 – 13\, 2023\n\n\n\nSun\n7\nMon\n8\nTue\n9\nWed\n10\nThu\n11\nFri\n12\nSat\n13\n\n\nOffice\n5th Sunday of Easter\nBl Christian de Cherge\nEaster Weekday\nSt Damien de Veuster\nHoly Abbots of Cluny\nEaster Weekday\nOur Lady of Fatima\n\n\nVigils\nRev 18:21-19:10\nRev 19:11-21\nRev 20:1-15\nRev 21:1-8\nRev 21:9-27\nRev 22:1-9\nRev 22:10-21\n\n\nLauds\nCol 2:9-15\nCol 3:1-11\nCol 3:12-17\n1 Tim 1:1-7\n1 Tim 1:12-17\n1 Tim 2:1-7\n1 Tim 4:6-10\n\n\nMass\n52\n285\n286\n287\n288\n289\n290\n\n\n1st\nActs 6:1-7\nActs 14:5-18\nActs 14:19-28\nActs 15:1-6\nActs 15:7-21\nActs 15:22-31\nActs 16:1-10\n\n\n2nd\n1 Pet 2:4-9\n\n\n\n\n\n\n\n\nGospel\nJohn 14:1-12\nJohn 14:21-26\nJohn 14:27-31a\nJohn 15:1-8\nJohn 15:9-11\nJohn 15:12-17\nJohn 15:18-21\n\n\nVespers\nActs 16:35-40\nActs 17:1-5a\nActs 17:10-15\nActs 17:16-23\nActs 18:18-23\nActs 19:8-12\nActs 19:13-20
URL:https://laycisterciansofgethsemani.org/event/skema-29/
CATEGORIES:Vigils Readings
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DTSTAMP:20260403T184911
CREATED:20230506T145338Z
LAST-MODIFIED:20230506T145338Z
UID:10472-1683417600-1683503999@laycisterciansofgethsemani.org
SUMMARY:Vigils Readings
DESCRIPTION:IT IS THE WAY THAT LEADS US \na commentary by St Ambrose1 \nLet us march forward intrepidly to meet our Redeemer\, Jesus\, pursuing our onward course without swerving until we come to the assembly of the saints and are welcomed by the company of the just. It is to join our Christian forebears that we are journeying\, to those who taught us our faith – that faith which comes to our aid and safeguards our heritage for us even when we have no good works to show. In the place we are making for the Lord will be everyone’s light; the true light which enlightens every human person will shine upon all. In the house where we are going the Lord Jesus has prepared many dwelling-places for his servants\, so that where he is we also may be\, for this was his desire. Hear his own words about them: In my Father’s house are many dwelling-places\, and about his desire: I will come again\, he says\, and take you to myself\, so that where I am you also may be. \n“But he was speaking only to his disciples” you say\, “and so it was to them alone that the many dwelling-places were promised.” Do you really suppose it was only for the eleven disciples they were prepared? And what of the saying about people coming from all the corners of the earth to sit at table in the kingdom of heaven? Do we doubt that the divine will will be accomplished? But for Christ\, to will is to do! Accordingly he has shown us both the way and the place: You know where I am going\, he said\, and you know the way. The place is where the Father is; the way is Christ\, according to his own declaration: I am the way\, and the truth and the life; no one comes to the Father except through me. Let us set out on this way\, let us hold fast to truth\, let us follow life. It is the way that leads us\, the truth that strengthens us\, the life that is restored to us through him. \n\n\n\n\n\n\nTo make sure that we really understand his will\, Christ prays later on: \nFather\, it is my desire that those whom you have given me may be with me where I am\, so that they may see my glory. How graciously he asks for what he had already promised! The promise came first and then the request\, not the other way around. Conscious of his authority and knowing the gift was at his own disposal\, he made the promise; then\, as if to show his filial submission\, he asked his Father to grant it. He promised first to make us aware of his power; he asked afterwards to show us his loving deference to his Father. \nYes\, Lord Jesus\, we do follow you\, but we can only come at your bidding. No one can make the ascent without you\, for you are our way\, our truth\, our life\, our strength\, our confidence\, our reward. Be the way that receives us\, the truth that strengthens us\, the life that invigorates us \n\n\n1 Journey with the Fathers: Commentaries on the Sunday Gospels – Year A. Ed. Edith Barnecut\, OSB. New York: New City Press\, 1992. 64-65. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-readings-2/
CATEGORIES:Vigils Readings
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UID:10474-1683504000-1683590399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Bl Christian de Cherge
DESCRIPTION:THE FINAL TESTIMONY \nof Bl Christian de Chergé2 \nIf the day comes\, and it could be today\, that I am a victim of the terrorism that seems to be engulfing all foreigners living in Algeria\, I would like my community\, my Church\, and my family to remember that I have dedicated my life to God and Algeria. \nThat they accept that the Lord of all life was not a stranger to this savage kind of departure; that they pray for me\, wondering how I found myself worthy of such a sacrifice; that they link in their memory this death of mine with all the other deaths equally violent but forgotten in their anonymity. \nMy life is not worth more than any other – not less\, not more. Nor am I an innocent child. I have lived long enough to know that I\, too\, am an accomplice of the evil that seems to prevail in the world around\, even that which might lash out blindly at me. If the moment comes\, I would hope to have the presence of mind\, and the time\, to ask for God’s pardon and for that of my fellowman\, and\, at the same time\, to pardon in all sincerity he who would attack me. \nI would not welcome such a death. It is important for me to say this. I do not see how I could rejoice when this people whom I love will be accused\, indiscriminately\, of my death. The price is too high\, this so-called grace of the martyr\, if I owe it to an Algerian who kills me in the name of what he thinks is Islam. \n\n\n\n\n\n\nI know the contempt that some people have for Algerians as a whole. I also know the caricatures of Islam that a certain (Islamist) ideology promotes. It is too easy for such people to dismiss\, in good conscience\, this religion as something hateful by associating it with violent extremists. For me\, Algeria and Islam are quite different from the commonly held opinion. They are body and soul. I have said enough\, I believe\, about all the good things I have received here\, finding so often the meaning of the Gospels\, running like some gold thread through my life\, and which began first at my mother’s knee\, my very first church\, here in Algeria\, where I learned respect for the Muslims. \nObviously\, my death will justify the opinion of all those who dismissed me as naïve or idealistic: “Let him tell us what he thinks now.” But such people should know my death will satisfy my most burning curiosity. At last\, I will be able – if God pleases – to see the children of Islam as He sees them\, illuminated in the glory of Christ\, sharing in the gift of God’s Passion and of the Spirit\, whose secret joy will always be to bring forth our common humanity amidst our differences. \nI give thanks to God for this life\, completely mine yet completely theirs\, too\, to God\, who wanted it for joy against\, and in spite of\, all odds. In this Thank You – which says everything about my life – I include you\, my friends past and present\, and those friends who will be here at the side of my mother and father\, of my sisters and brothers – thank you a thousandfold. \nAnd to you\, too\, my friend of the last moment\, who will not know what you are doing. Yes\, for you\, too\, I wish this thank-you\, this “A-Dieu\,” who image is in you also\, that we may meet in heaven\, like happy thieves\, if it pleases God\, our common Father. Amen! Insha Allah \n\n\n2 Reprinted in: Kiser\, John W. The Monks of Tibhirine: Faith\, Love\, and Terror in Algeria. New York\, St. Martin’s Press\, 2002. 244-246. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-bl-christian-de-cherge/
CATEGORIES:Vigils Readings
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UID:10476-1683590400-1683676799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:NOT AS THE WORLD GIVES PEACE \nFrom a homily by St Oscar Romero3 \n  \n…Justice is not enough; love also is necessary… We have said that the power of the Christian is love\, and we repeat it: the power of the church is love. \nLove enables us to feel that we are sisters and brothers to one and all… As long as we do not reach that strength of love\, we cannot be true peacemakers. Those whose hearts are filled with resentment\, violence\, and hatred cannot be forgers of peace. We have to know how to love like Jesus\, who loved even those who crucified him: “Father\, forgive them\, they know not what they do… If they knew you\, they would love you… Give them love also\, Lord.” How much good the powerful would do if they truly loved and were not selfish and envious! How beautiful the world would be… if we all were to expand this power of love! \nHere the Second Vatican Council was careful to define two kinds of peace\, and we should pay close attention to this. One kind of peace is that which Christ reserved for his closest friends\, those who understood the redemption and the need to root out sin from themselves. As long as there is sin in the heart\, there can be no truly divine peace\, such as the peace Christ achieved when he reconciled us with the Father by dying on the cross and bearing the sins of all of us in his body. For us Christians and Catholics\, this is the culmination of peace: peace in the grace of God\, the peace of those who have left sin and controlled their passions\, the peace of holy souls. This is the peace that Christ spoke of: “I leave you peace; my peace I give to you\, not as the world gives peace.” \n\n\n\n\n\n\nHere we distinguish another kind of peace\, the peace that the church shares with the world\, the peace that non-Christians can also possess\, the peace of people of good will that we sing about in the Gloria of the Mass… Here is meant this other peace\, the peace that proceeds from natural love. It is the peace of those who\, even though they do not know God\, are able to discover the intense power of being in solidarity with those who suffer. It is the peace that enables people to bring a little comfort to the grief-stricken and to denounce injustices… This is the peace that all people can possess… \nThe problem of peace is immense\, and it needs many peacemakers: priests\, men and women religious\, laity… the call goes out to all… Let each one of us\, according to our means\, nurture this vocation to become instruments of peace… Those whose hearts feel the need for God\, those who find the joy of life in the cross and sacrifice\, those who have learned the true secret of peace in the crucified One. This secret consists of loving God to the extreme of letting oneself be killed for him and of loving one’s neighbors to the point of being crucified for them. This is the love of the modern redeemers\, the love of Christ\, this love that endures forever. Let us promise this to the Lord while we proceed to proclaim our faith in him \n\n\n3 St Oscar Arnulfo Romero. A Prophetic Bishop Speaks to His People – The Complete Homilies of Archbishop Oscar Arnulfo Romero Vol. 1 (of 6). Trans. Joseph Owens\, SJ. Miami: Convivium Press\, 2015. 181-184. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-81/
CATEGORIES:Vigils Readings
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CREATED:20230506T150750Z
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UID:10478-1683676800-1683763199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Damien De Veuster
DESCRIPTION:THE SPIRIT OF ST DAMIEN \nThe Leper Priest of Molokai\, Hawaii4 \n<Fr Damien De Veuster> landed at the leprosy colony of Molokai on Saturday\, May 10\, 1873… Damien had entered a house of death. From the moment he arrived at the leprosy settlement\, his faith and his intellect intuitively knew that this was the challenge for which his huge missionary’s heart was longing… “They are repugnant to look at\, but they also have a soul redeemed at the price of the precious blood of our Divine Savior… If I cannot heal them\, as he could\, at least I can offer them comfort.” That was Damien’s choice: to look at the lepers with the loving eyes of Jesus… \nDamien not only cared for the sick; he also gave them back their human dignity and self-respect by pointing out their own responsibility… Together with his sick companions\, Damien entered the battle against meaninglessness\, emptiness\, and despair. He made sure that they did not waste their lives… If necessary\, he could become angry. But he also offered them alternatives… He reconciled them\, not only with one another\, but with God. Through his pastoral work\, his sermons\, the liturgies at which he presided\, and the sacraments he administered\, he taught his flock that each one of them was valuable in the eyes of God… \nDamien lived among the lepers for sixteen years. Those years made an enormous difference to the settlement… The condition he found in 1873 among the eight hundred lepers was one of great lawlessness and unrestrained behavior… The greatest gift he gave them was to succeed in transforming an orderless throng into a living community around Christ\, where they learned to care for one another… The rare visitors to the island were often surprised by the music and the joyfulness… in the settlement. \n\n\n\n\n\n\nEach week\, he visited every house. From the beginning he learned to adapt his words to the situation… “In almost every house I have to change my tone. Sometimes I use soft words in order to console. Sometimes I add some vinegar\, in order to make them understand the situation they are in. From time to time a real storm breaks loose. Then I threaten them with terrible punishments\, whenever they would not change their heart.”… The lepers felt that the Belgian missionary\, in his angry outbursts\, was genuinely concerned about them. After all\, he gratuitously and voluntarily gave his life for them. Many converted to Catholicism because of him. “Our two churches are very busy”\, he recorded with satisfaction in 1879. “Last year we baptized 110… The great majority of the patients are not Catholic when they arrive\, but they dieCatholic.”… \nAfter it was determined with certainty that Damien had contracted leprosy\, he lived nearly five years with what he called the “terrible disease”… In the fall of 1888 Damien felt his physical strength quickly fading… Monday\, April 15\, was the first day of Holy Week. Damien knew his hour had come. “The Lord is calling me to celebrate Easter with him.”… He… died in the arms of Father Conrardy and Brother Sinnett… “I have never seen a happier death”\, Sinnett wrote… All the marks of leprosy had disappeared from his face…. Damien was buried\, according to his long-expressed wish\, near his church\, on the spot where he had spent his first nights on Molokai\, under the shade of his beloved pandanus tree \n\n\n\n4 De Volder\, Jan. The Spirit of Father Damien: The Leper Priest – A Saint for Our Times. Trans. John Steffen. San Francisco: Ignatius Press\, 2010. 33\, 45-47\, 51\, 59-60\, 108\, 138\, 154. \n\n\n\n\n  \n\n\n\n\n\n\n  \n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-damien-de-veuster/
CATEGORIES:Vigils Readings
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CREATED:20230506T150916Z
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UID:10480-1683763200-1683849599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Holy Abbots of Cluny
DESCRIPTION:FROM THE LIFE OF ST. ODO OF CLUNY \nBy John of Salerno5 \n  \nIt was about the feast of St. Martin\, which feast we are accustomed to celebrate with an octave\, and at the end of Lauds on the octave day\, before it was light\, and when all had retired to their beds to rest rather than to sleep\, our father <Odo> used to relate that this vision was granted to a certain poor old man. He saw a venerable figure with white hair\, wearing a splendid stole and acope\, with a bishop’s crozier in his hand. Coming nearer\, the figure began to inspect closely the structure of the monastery. When asked who he was and why he was inspecting the building\, he said: “I am the one whose octave day the brethren are celebrating\, and I have come to visit them. Tell them not to give up\, but to carry on with the work they have begun.”… The brethren\, therefore\, delighted and feeling secure in the promise of such a one\, began to give thanks to God with joyous hearts. Who the person was\, who saw this vision\, it is not for me to say\, because it was our father’s custom deliberately never to describe his own person. But if anything had appeared to him\, great or small\, he described what he had seen in this way – one of our brethren\, or a certain poor old man\, saw this or that. \n…Odo sometimes confessed that his means always sufficed both to feed the brethren and to give alms to the poor. Never did a poor man turn away empty from the bosom of his mercy. Whenever I went out with him he was always careful to ask if we had something for the poor\, and if we had all that was necessary\, he went on his way happily and without hesitation. And because he gave to all who asked of him\, by the power of God all things were supplied to him. \n\n\n\n\n\n\n\n\n\nHe always had in mind that precept of Tobias: See that you turn not your face away from that time\, and give to all who ask of you… \nWhen he was on a journey he used to make any boys that he found on the road sing something and as though to pay their performance he would order them to be given a present… He used to speak in this way that we might be encouraged by their cheerfulness\, and that they might profit by his mercy. For his words were full of joy and his speech used to make us laugh with delight. But always holding the reins of moderation in his hand\, he would quote that chapter of the Rule which says\, not to love much or violent laughter… So he restrained us while his spiritual joy filled our hearts with inward rejoicing. But what can one such as I say that is worthy of him\, or what can I relate of such great happiness?… He was like a cornerstone with four faces\, angelic and human\, bountiful and pleasing\, so that that seemed to be fulfilled in him daily which we read in the psalm: Acceptable is the man that showeth mercy and lendeth\, and again as the Apostle Paul says: God loveth a cheerful giver \n\n\n\n  \n\n\n\n\n5 St. Odo of Cluny. Trans. Dom Gerard Sitwell\, O.S.B. London: Sheed and Ward\, 1958. 41-46. \n\n\n\n\n\n\n  \n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-holy-abbots-of-cluny/
CATEGORIES:Vigils Readings
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UID:10482-1683849600-1683935999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:LOVE ONE ANOTHER \na homily by St Gregory the Great6 \nSince all of our Lord’s sacred utterances contain commandments\, why does he say about love as if it were a special commandment: This is my commandment\, that you love one another? It is because every commandment is about love\, and they all add up to one commandment because whatever is commanded is founded on love alone. As a tree’s many branches come from one root\, so do many virtues come forth from love alone. The branch which is our good works has no sap unless it remains attached to the root of love. Our Lord’s commandments are then both many and one: many through the variety of the works\, one in their root which is love. He himself instructs us to love our friends in him\, and our enemies for his sake. That person truly possesses love who loves his friend in God and his enemy for God’s sake. \nThere are some people who love their neighbors\, drawn by blood relationship or by natural affection\, and Scripture does not oppose this kind of love. But what we give freely and naturally is one thing\, and the obedience we owe to the Lord’s commandments out of love is another. Those I’ve mentioned indisputably love their neighbors\, yet they don’t attain love’s sublime rewards since their love does not come from spiritual but from natural motives. \nTherefore when the Lord said: This is my commandment\, that you love one another\, he added immediately: Just as I have loved you\, meaning\, ‘You must love for the same reason that I have loved you.’ Dearly beloved\, we must consider this carefully. When our ancient enemy draws our hearts to delight in temporal things\, he is stirring up a weaker neighbor against us. This neighbor may be plotting to take away the very things we love. In doing this our ancient enemy is not concerned to do away with our earthly possessions; he wants to destroy our lives. Suddenly we are set on fire with hatred\, and while we desire to be outwardly unconquerable\, inwardly we are gravely wounded. When we defend our small outer possession\, we lose our great inner one\, since when we love something temporal we lose our true love. Everyone who takes away our possessions is an enemy. But if we begin to hate our enemy\, our loss is of something internal. When then we suffer something external from a neighbor\, we must be on our guard against a hidden ravager within. This one is never better overcome then when we love the one who ravages us from without. The unique\, the highest proof of love is this\, to love the person who is against us. This is why Truth himself bore the suffering of the cross and yet bestowed his love on his persecutors\, saying: Father\, forgive them for they know not what they do. \n\n\n\n\n\n\nWhy should we wonder that his living disciples loved their enemies\, when their dying master loved his. He expressed the depth of his love when he said: No one has greater love than this\, than that he lay down his life for his friends. The Lord had come to die even for his enemies\, and yet he said he would lay down his life for his friends to show us that when we are able to win over our enemies by loving them even our persecutors are our friends. \nBut no one is persecuting us to the point of death. How then can we prove that we love our friends?… John the Baptist says: Let him who has two tunics give to him who has none. Will a person\, then\, who will not give up his tunic for the sake of God during quiet times give up his life during a persecution? Cultivate the virtue of love in tranquil times by showing mercy\, then\, so that it will be unconquerable in times of disorder. Learn first to give up your possession for almighty God\, and then yourself \n\n\n6 Gregory the Great. Forty Gospel Homilies. CS 193. Trans. Dom David Hurst. Kalamazoo\, MI: Cistercian Publications\, 1990. 212-214. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-82/
CATEGORIES:Vigils Readings
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CREATED:20230506T151215Z
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UID:10484-1683936000-1684022399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Our Lady of Fatima
DESCRIPTION:THE 13TH OF MAY\, 1917 \nFrom the memoirs of Sister Lucia7 \nHigh up on the slope in the Cova da Iria\, I was playing with Jacinta and Francisco at building a little stone wall around a clump of furze. Suddenly we saw what seemed to be a flash of lightning. “We’d better go home\,” I said to my cousins\, “that’s lightning; we may have a thunderstorm.” “Yes\, indeed!” they answered. \nWe began to go down the slope\, hurrying the sheep along towards the road. We were more or less half-way down the slope\, and almost level with a large Holm oak tree that stood there\, when we saw another flash of lightning. We had only gone a few steps further when\, there before us on a small Holm oak\, we beheld a Lady all dressed in white. She was more brilliant than the sun\, and radiated a light more clear and intense than a crystal glass filled with sparkling water\, when the rays of the burning sun shine through it. We stopped\, astounded\, before the Apparition. We were so close\, just a few feet from her\, that we were bathed in the light which surrounded her\, or rather\, which radiated from her. \nThen Our Lady spoke to us: “Do not be afraid. I will do you no harm.” “Where are you from?” “I am from Heaven.” “What do you want of me?” “I have come to ask you to come here for six months in succession\, on the 13th day\, at this same hour. Later on\, I will tell you who I am and what I want. Afterwards\, I will return here yet a seventh time.” “Shall I go to Heaven too?” “Yes\, you will.” “And Jacinta?” “She will go also.” “And Francisco?” “He will go there too\, but he must say many Rosaries.” Then I remembered to ask about two girls who had died recently. They were friends of mine and used to come to my home to learn weaving with my eldest sister. “Is Maria das Neves in Heaven?” “Yes\, she is.”… “And Amélia?” “She will be in purgatory until the end of the world.” \n\n\n\n\n\n\n“Are you willing to offer yourselves to God and bear all the sufferings He wills to send you\, as an act of reparation for the sins by which He is offended\, and of supplication for the conversion of sinners?” “Yes\, we are willing.” “Then you are going to have much to suffer\, but the grace of God will be your comfort.” As she pronounced these last words “…the grace of God will be your comfort”\, Our Lady opened her hands for the first time\, communicating to us a light so intense that\, as it streamed from her hands\, its rays penetrated our hearts and the innermost depths of our souls\, making us see ourselves in God\, Who was that light\, more clearly than we see ourselves in the best of mirrors. Then\, moved by an interior impulse that was also communicated to us\, we fell on our knees\, repeating in our hearts: “O most Holy Trinity\, I adore You! My God\, my God\, I love You in the most Blessed Sacrament!” \nAfter a few moments\, Our Lady spoke again: “Pray the Rosary every day\, in order to obtain peace for the world\, and the end of the war.” Then she began to rise serenely\, going up towards the east\, until she disappeared in the immensity of space \n\n\n7 Fatima is Lucia’s Own Words – Sister Lucia’s Memoirs. Ed. Fr. Louis Kondor\, SVD. Trans. Dominican Nuns of Perpetual Rosary. Fatima\, Portugal: Secretariado Dos Pastorinhos\, 2007\, 174-176. \n\n\n\n\n  \n\n\n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-our-lady-of-fatima/
CATEGORIES:Vigils Readings
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DTSTART;TZID=America/Chicago:20230513T090000
DTEND;TZID=America/Chicago:20230513T120000
DTSTAMP:20260403T184911
CREATED:20230510T161153Z
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UID:10493-1683968400-1683979200@laycisterciansofgethsemani.org
SUMMARY:LCG Chicago 9:00 am CDT
DESCRIPTION:VIA ZOOM VIDEOCONFERENCE \nhttps://us02web.zoom.us/j/85220595622?pwd=enM3MGpFNkZKU2daMjRITmo0N0JUUT09 \nMeeting ID: 852 2059 5622 \nPasscode: 961490 \nOne tap mobile \n+13092053325\,\,85220595622# US \n+13126266799\,\,85220595622# US (Chicago) \n  \n9:00 Gather for Opening prayer and lighting of the candles illuminating the Theotokos icon of Blessed Mother Mary and the baby Jesus. \nWe also pray for all our lay Cistercian sisters and brothers in the US and around the world.  Specially we pray for our Gethsemani monks.  Finally\, we pray this month specially for these Gethsemani monks: \nBr. Aaron Schulte \nBr. Gaetan Blanchette \nFr. Peter Tong \n 9:10 Lectio. Our lectio piece will be led by Robert Johnson. \n9:50 Reading.  Our reading this month is The Divine Dance by Richard Rohr (through Part I\, page 117) \n10:45 Housekeeping.   Volunteer to lead lectio next month?  Is Chicago an on-line community?  Report on LCG Advisory Council activity\, Chicago representative(s); host October LCG retreat\, theme? \n11:00 Update.   Share how the Holy Spirt has entered our lives as lay Cistercians since our last meeting. How goes our Lenten experience? \n11:45 Closing worship and prayer.  We will pray the liturgical hour of None as with our Gethsemani monks (identical Psalms as done today at Gethsemani Abbey.) \n  \nWe look forward to our continuing LCG Chicago journey at our next meeting: June 10\, 2023.
URL:https://laycisterciansofgethsemani.org/event/lcg-chicago-900-am-cdt/
CATEGORIES:LCG Local Community Meetings,LCG open events
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DTSTAMP:20260403T184911
CREATED:20230513T210413Z
LAST-MODIFIED:20230513T210413Z
UID:10495-1684022400-1684108799@laycisterciansofgethsemani.org
SUMMARY:Skema: Easter 6th Week
DESCRIPTION:  \n\n\n\nBiblical Readings for Office and Mass\n6th Week of Easter\n\n\nMass Readings: Sunday (A)\, Weekdays (I)\nMay 14 – 20\, 2023\n\n\n\nSun\n14\nMon\n15\nTue\n16\nWed\n17\nThu\n18\nFri\n19\nSat\n20\n\n\nOffice\n6th Sunday of Easter\nSt Pachomius\nEaster Weekday\nEaster Weekday\nEaster Weekday\nEaster Weekday\nEaster Weekday\n\n\nVigils\n1 Jn 1:1-10\n1 Jn 2:1-11\n1 Jn 2:12-17\n1 Jn 2:18-29\n1 Jn 3:1-10\n1 Jn 3:11-17\n1 Jn 3:18-24\n\n\nLauds\n1 Tim 4:11-16\n1 Tim 6:11-16\n2 Tim 1:1-8\n2 Tim 1:9-14\n2 Tim 2:1-7\n2 Tim 2:8-13\n2 Tim 2:20-26\n\n\nMass\n55\n291\n292\n293\n294\n295\n296\n\n\n1st\nActs 8:5-8\, 14-17\nActs 16:11-15\nActs 16:22-34\nActs 17:15\, 22-18:1\nActs 18:1-8\nActs 18:9-18\nActs 18:23-28\n\n\n2nd\n1 Pet 3:15-18\n\n\n\n\n\n\n\n\nGospel\nJohn 14:15-21\nJohn 15:26-16:4a\nJohn 16:5-11\nJohn 16:12-15\nJohn 16:16-20\nJohn 16:20-23\nJohn 16:23b-28\n\n\nVespers\nActs 19:23-30\nActs 20:7-12\nActs 21:7-14\nActs 21:27-34\nActs 22:23-30\nActs 23:12-16\nCol 3:1-11\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/skema-easter-6th-week/
CATEGORIES:Vigils Readings
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UID:10498-1684022400-1684108799@laycisterciansofgethsemani.org
SUMMARY:6th Sunday of Easter
DESCRIPTION:I WILL ASK THE FATHER\nA commentary by St John Chrysostom 1\n◊◊◊\nIf you love me\, said Christ\, keep my commandments. I have commanded you\nto love one another and to treat one another as I have treated you. To love me is\nto obey these commands\, to submit to me your beloved. And I will ask the Father\, \nand he will give you another Counselor. This promise shows once again Christ’s\nconsideration. Because his disciples did not yet know who he was\, it was likely\nthat they would greatly miss his companionship\, his teaching\, his actual physical\npresence\, and be completely disconsolate when he had gone. Therefore he said: I \nwill ask the Father\, and he will give you another Counselor\, meaning another like\nhimself. \nThey received the Spirit after Christ had purified them by his sacrifice. The\nSpirit did not come down on them while Christ was still with them\, because this\nsacrifice had not yet been offered. But when sin had been blotted out and the\ndisciples\, sent out to face danger\, were preparing themselves for the battle\, they\nneeded the Holy Spirit’s coming to encourage them. If you ask why the Spirit did\nnot come immediately after the resurrection\, this was in order to increase their\ngratitude for receiving him by increasing their desire. They were troubled by\nnothing as long as Christ was with them\, but when his departure had left them\ndesolate and very much afraid\, they would be most eager to receive the Spirit. \nHe will remain with you\, Christ said\, meaning his presence with you will not\nbe ended by death. But since there was a danger that hearing of a Counselor\nmight lead them to expect another incarnation and to think they would be able to \nsee the Holy Spirit\, he corrected this idea by saying: The world cannot receive him \nbecause it does not see him. For he will not be with you in the same way as I am\,\nbut will dwell in your very souls\, He will be in you. \nChrist called him the Spirit of truth because the Spirit would help them to\nunderstand the types of the old law. By He will be with you he meant\, He will be \nwith you as I am with you\, but he also hinted at the difference between them\,\nnamely\, that the spirit would not suffer as he had done\, nor would he ever\ndepart. \n\nThe world cannot receive him because it does not see him. Does this imply\nthat the Spirit is visible? By no means; Christ is speaking here of knowledge\, for\nhe adds: or knows him. Sight being the sense by which we perceive things most\ndistinctly\, he habitually used this sense to signify knowledge. By the world he\nmeans here the wicked\, thus giving his disciples the consolation of receiving a\nspecial gift. He said that the Spirit was another like himself\, that he would not\nleave them\, that he would come to them just as he himself had come\, and that he\nwould remain in them. Yet even this did not drive away their sadness\, for they\nstill wanted Christ himself and his companionship. So to satisfy them he said: I \nwill not leave you orphans; I will come back to you. Do not be afraid\, for when I\npromised to send you another counselor I did not mean that I was going to\nabandon you for ever\, nor by saying that he would remain with you did I mean\nthat I would not see you again. Of course I also will come to you; I will not leave \nyou orphans. \n1 Journey with the Fathers: Commentaries on the Sunday Gospels – Year A. Ed. Edith\nBarnecut\, OSB. New York: New City Press\, 1992. 66-67.
URL:https://laycisterciansofgethsemani.org/event/6th-sunday-of-easter/
CATEGORIES:Vigils Readings
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CREATED:20230513T213156Z
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UID:10500-1684108800-1684195199@laycisterciansofgethsemani.org
SUMMARY:St. Pachomius
DESCRIPTION:CLOTHED IN THE MONK’S HABIT \nAn excerpt from “The Life of St Pachomius” 2 \nThere was a man called Pachomius\, who was… born of pagan parents in the Thebaid. He received the great mercy of becoming a Christian… Moved by the love of God\, he sought to become a monk. When he was told of an anchorite called Palamon\, he went to him to share his anchorite life. When he arrived\, he knocked on the door. The old man looked down from above and said\, ‘What do you want?’ – for he was abrupt in speech. He replied\, ‘I ask you\, father\, make me a monk.’ He said to him\, ‘You cannot. This work of God is not so simple; for many have come but have not persevered.’ Pachomius said\, ‘Put me to the test at it and see’. The old man spoke again\, ‘First try yourself out for a while\, then come here again’… When the youth heard the old man say this\, he was still more strengthened in spirit to endure every hardship with him. ‘I believe\,’ he said to him\, ‘that with the help of God and your prayers\, I will endure…’ Then opening the door\, [the old man] let him in and clothed him in the monk’s habit… \nOnce\, journeying through that desert a considerable distance\, he came to a deserted village called Tabennesi. There he prayed to express his love of God. And as he protracted his prayer a voice… said to him\, ‘Stay here and build a monastery; for many will come to you to become monks’. When he heard this and in purity of heart discerned according to the Scriptures that the voice was holy\, he returned to his father and told him about it. He had to use great persuasion\, for his father was greatly grieved\, because he held him as his true son… Then the old man said\, ‘Since I believe this has come to you from God\, let us make a covenant between us\, that we shall visit each other in turn\, you and I\, so as not to be separated from each other….’ This they did as long as Palamon\, the true athlete of Christ\, lived… \n<Pachomius’s> brother according to the flesh\, who was called John\, heard [about him] and came to him… Remembering the promise he had made to God\, Pachomius began with his brother to build a larger monastery\, to receive those who would come to this life… After this\, he went with to an island to cut rushes for mats. And as he was keeping vigil alone\, praying to be taught the whole will of God\, an angel appeared to him from the Lord\, just as one appeared to Manoah and his wife about the birth of Samson. The angel said to him\, ‘The will of God is to minister to the race of men in order to reconcile them to himself.’ He said this three times and went away. \nHe thought about the voice which he had heard and was reassured. Then he began to receive those who came to him. After appropriately testing them and their parents\, he clothed them in the monks’ habit. He introduced them to the life gradually. First\, they had to renounce all the world\, their parents\, and themselves\, and follow the Saviour who taught doing so\, for this is to carry the Cross. Being well taught by him according to the Scriptures\, they bore fruits worthy of their vocation. \n2 Pachomian Koinonia: Volume One – The Life of Saint Pachomius and his disciples. CF 45. Trans. Armand Veilleux. Kalamazoo\, MI: Cistercian Publications Inc.\, 1980. 299\, 301-302\, 305-308\, 311-312.
URL:https://laycisterciansofgethsemani.org/event/st-pachomius/
CATEGORIES:Vigils Readings
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CREATED:20230513T213822Z
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UID:10502-1684195200-1684281599@laycisterciansofgethsemani.org
SUMMARY:Easter Weekday
DESCRIPTION:WE SCARCELY KNOW OURSELVES\nFrom the writings of Servant of God Dorothy Day 3\n◊◊◊\nMuch as we want to\, we do not really know ourselves. Do we really want\nto see ourselves as God sees us\, or even as our fellow human beings see us?\nCould we bear it\, weak as we are?… We do not want to be given that clear inward\nvision which discloses to us our most secret faults. In the Psalms there is that\nprayer “Deliver me from my secret sins.”… They were what I read most when I\nwas in jail… I read with a sense of coming back to something that I had lost.\nThere was an echoing in my heart. And how can anyone who has known human\nsorrow and human joy fail to respond to these words? \nOut of the depths I have cried to thee\, O Lord: Lord\, hear my voice. Let thy \nears be attentive to the voice of my supplication. If thou\, O Lord\, wilt mark \niniquities: Lord who shall stand it. For with thee there is merciful forgiveness… \nAll through those weary first days in jail when I was in solitary\nconfinement\, the only thoughts that brought comfort to my soul were those lines\nin the Psalms that expressed the terror and misery of man suddenly stricken and\nabandoned. Solitude and hunger and weariness of spirit – these sharpened my\nperceptions so that I suffered not only my own sorrow but the sorrows of those\nabout me. I was no longer myself. I was mankind… The sorrows of the world\nencompassed me. I was like one gone down into the pit. Hope had forsaken me…\nAnd yet if it were not the Holy Spirit that comforted me\, how could I have been\ncomforted\, how could I have endured\, how could I have lived in hope?… \n“What glorious hope!” Mauriac writes. “There are all those who will\ndiscover that their neighbor is Jesus himself\, although they belong to the mass of\nthose who do not know Christ or who have forgotten Him… Even some of those\nwho think they hate Him have consecrated their lives to Him; for Jesus is\ndisguised and masked in the midst of men\, hidden among the poor\, among the\nsick\, among prisoners\, among strangers. Many who serve Him officially have\nnever known who He was\, and many who do not even know His name will hear\non the last day the words that open to them the gates of joy. ‘Those children\nwere I\, and I those working men. I wept on the hospital bed. I was that murderer\nin his cell whom you consoled.’” \nBut always the glimpses of God came most when I was alone. Objectors\ncannot say that it was fear of loneliness and solitude and pain that made me turn\nto Him. It was in those few years when I was alone and most happy that I found\nHim. I found Him at last through joy and thanksgiving\, not through sorrow. Yet\nhow can I say that either? Better let it be said that I found Him through His poor\,\nand in a moment of joy I turned to Him… If Christ established His Church on\nearth with Peter as its rock\, that faulty one who denied Him three times\, who fled\nfrom Him when he was in trouble\, then I\, too\, wanted a share in that tender\ncompassionate love that is so great… \nThe experiences that I have had are more or less universal. Suffering\,\nsadness\, repentance\, love\, we all have known these. They are easiest to bear\nwhen one remembers their universality\, when we remember that we are all\nmembers or potential members of the Mystical Body of Christ. A conversion is a\nlonely experience. We do not know what is going on in the depths of the heart\nand soul of another. We scarcely know ourselves. \n3 Day\, Dorothy. By Little and By Little – The Selected Writings of Dorothy Day. Ed.\nRobert Ellsberg. New York: Alfred A. Knopf\, 1983. 4-7\, 9.
URL:https://laycisterciansofgethsemani.org/event/easter-weekday/
CATEGORIES:Vigils Readings
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DTSTAMP:20260403T184911
CREATED:20230513T214243Z
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UID:10504-1684281600-1684367999@laycisterciansofgethsemani.org
SUMMARY:Easter Weekday
DESCRIPTION:THE SACRAMENT OF POVERTY\nFrom “The Starved and the Silent” by Fr Aloysius Schwartz4\n◊◊◊\nChrist lives on in the world today and exerts his influence upon it in three\nways: 1) the Eucharist\, 2) the inspired word of Scripture\, and 3) the person of the\npoor. He who made us dwells among us. He can be found not only in the silence\nof our tabernacles and in the solemn language of our sacred books\, but also on\nour streets and in our marketplaces. The living Christ is as close to us as the\nnearest poor person… \nDown through the history of the Church\, the saints\, with that penetrating\ninsight and clairvoyance which characterized them\, always saw Christ in the\nperson of the poor… A typical story is that related in the life of St. Martin of\nTours. Of a cold wintry night Martin of Tours was returning to Amiens on\nhorseback. A beggar\, half-frozen from the cold\, asks for alms in the name of\nChrist. Martin has nothing except his weapons and his clothes\, so he rents his\ncloak in two\, gives one half to the beggar\, and continues on his way. The\nfollowing night Christ appears to Martin\, clothed in the half-cloak which he gave\nthe beggar\, and speaks these words: “Martin\, catechumen\, has covered me with\nhis garment.”… \nIt requires faith of the deepest kind to see God present in the person of the\npoor. It requires the faith of the centurion… who could look up at the crushed\nfigure of Christ upon the cross\, a figure in whom there was neither beauty nor\ncomeliness… an object of scorn and ridicule… and say: “Indeed this was the Son\nof God.”… \nThe Son of God could have cast himself down unhurt from the pinnacle of\nthe temple and in a blaze of spectacular circus glory forced the belief of all\nonlookers in the divinity of his person. He also could have fed the crowds with\nloaves and fishes not once or twice\, but every day in order to buy their love. But\nGod did not want to force belief nor to buy love. He wanted it given in humility\nand lowliness or he wanted it not at all… \nSo it is that the Infinite God chooses to reveal himself to man through the\nmost finite of finite things: the commonplace\, everyday elements of bread and\nwine\, the simple words of human language\, a child born in a stable and later\nnailed to a tree\, and the teeming masses of the poor who will always be with us.\nMan’s eyes must be washed with truth and his heart cleansed with humility if he\nis to come to God on these lowly terms… \nThe poor have been… anointed by poverty and suffering to become\nmediators between man and God. Through them\, men are permitted to sacrifice\nthemselves to God\, and in turn\, God gives himself to men. Christ’s presence in\nthe poor marvelously complements his presence in the Eucharist. In the\nSacrament of the Eucharist\, the Son of God gives himself to us in the form of\nbread; and we approach the table of communion as spiritual beggars – with\noutstretched hand and hungry heart. In the “sacrament of poverty\,” the roles are\nmysteriously reversed: Christ is now the beggar\, and he humbly approaches us\nand pleads with us to give him bread… Although the mode\, manner\, and means\nmay differ\, there is a great similarity between Christ dwelling in the Eucharist\nand Christ dwelling in the person of the poor. In one case the presence is\nsacramental\, in the other social or mystical. In both cases the presence is real. \n4 Schwartz\, Aloysius. The Starved and the Silent. Garden City\, NY: Doubleday &\nCompany\, INC.\, 1966. 156-159\, 161.
URL:https://laycisterciansofgethsemani.org/event/easter-weekday-2/
CATEGORIES:Vigils Readings
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