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DTSTART;VALUE=DATE:20220923
DTEND;VALUE=DATE:20220924
DTSTAMP:20260403T163630
CREATED:20220916T111114Z
LAST-MODIFIED:20220916T111114Z
UID:9084-1663891200-1663977599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Pio of Pietrelcina (Padre Pio)
DESCRIPTION:  \nSt. Pio of Pietrelcina (Padre Pio)  from Butler’s Lives of the Saints [1] \n  \nThe most famous stigmatist since St Francis of Assisi was born into a family of agricultural laborers in Pietrelcina\, northeast of Naples\, on May 25\, 1887. In 1903 he received the capuchin habit\, taking the name of Fra Pio. Seven years later he was ordained to the priesthood. Not long after this he began to experience pains in his hands and feet\, and on September 11\, 1911 he confessed to his spiritual director that he had had invisible stigmata for over a year. He also suffered the pains of Christ’s crown of thorns and scourging. \n  \nOn august 5\, 1918 he underwent the further mystical experience of “transverberation” (piercing with the lance)\, which left him with a wound in his side that bled continually. A month later the stigmata in his hands and feet became visible and remained so until the final day of his life. The Capuchins made no attempt to conceal Padre Pio’s condition\, which soon became known all over Italy and was the main cause of both his celebrity and the controversy that surrounded him. As people started flocking to his convent in their thousands\, the Vatican\, cautious as ever when faced with “private” favors and revelations\, had him examined by a succession of doctors. The physical manifestations were undeniable. But were they from God\, the psychosomatic effect of a disturbed personality\, or even a fraudulent attempt on his part of that of the convent to achieve notoriety? \n  \nHuge crowds attended his Masses\, during which he went into ecstatic states that could last for two hours or more. In July 1923 he received an order to say Mass in private\, but so real was the threat of a violent popular reaction that it was rescinded the following day. Padre Pio himself made no comment on his condition other than that he was “a mystery to himself” but his gifts should produce benefits for others. \n  \nHis community was able to ensure that they were so used when money offerings started coming in from his penitents and admirers. In January 1925\, he opened a twenty-bed hospital that was named after St. Francis and remained in operation for thirteen years. \n  \nThroughout this time apostolic visitations continued\, as the church authorities attempted to establish the “genuineness” of his stigmata and of his ever-growing ministry. In 1931 he was suspended from all priestly functions apart from saying Mass\, which he was required to do in private. However after two years official doubt again yielded to popular enthusiasm\, and the restrictions were lifted. \n  \nIn 1940\, with the particular support of Maria Pyle\, a wealthy American woman to whose mother he had ministered as she was dying in 1929\, Padre Pio was in a position to undertake a more ambitious hospital project. Medical and administrative committees were set up\, but the Second World War delayed further implementation of the project until 1946\, when a limited company was formed to carry the work forward. \n  \nBy 1948\, when the number of penitents was such that Padre Pio was obliged to establish an advanced booking system\, Pope Pius XII and the Vatican were taking a more favorable line. Padre Pio was invited to visit the Pope\, who suggested the formation of prayer groups to support the work of the hospital. His vision here was original. The schedule for each day was divided into times for prayer and times for science\, and he declared that he wanted the foundation to include an international study center\, a hospice for old people\, and a cenacle for spiritual exercises\, all to be run by a “new militia” in the service of the sick. \n  \nIn 1959 Padre Pio’s own health deteriorated. Then in August he recovered\, apparently miraculously\, when a statue of Our Lady of Fatima was brought into the hospital for two days. \n  \nHe died on September 23\, 1968\, and doctors who examined his body found his hands and feet unmarked and “fresh as those of a child”. He was beatified and later canonized by Pope John Paul II. In his address the Pope spoke not so much of Padre Pio’s extraordinary experiences but of the long hours the friar would spend in the confessional and of his extraordinary charity\, which\, he said\, “was poured like balm on the sufferings of his brothers and sisters.” \n[1] Butler’s Lives of Saints – New Full Edition – September – Liturgical Press – Collegeville\, MN – 2000 – pg 216f \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-pio-of-pietrelcina-padre-pio/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220922
DTEND;VALUE=DATE:20220923
DTSTAMP:20260403T163630
CREATED:20220916T110607Z
LAST-MODIFIED:20220920T154226Z
UID:9082-1663804800-1663891199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:  \nHOW ALL THINGS HAVE BEEN MADE IN WISDOM\, \n from a Sermon by St. Gregory of Nyssa[1] \nHow is it then that the voice of the Lord\, which promises that God may be seen if we are pure\, should not contradict those who\, according to St Paul\, evidently speak the truth if they contend that the contemplation of God is beyond our power? \nI think it will be best first to say a few words relevant to this subject by way of digression\, so that our consideration of the present question may become more methodical. The Divine Nature\, whatever It may be in Itself\, surpasses every mental concept. For It is altogether inaccessible to reasoning and conjecture\, nor has there been found any human faculty capable of perceiving the incomprehensible; for we cannot devise a means of understanding inconceivable things. Therefore the great Apostle calls His ways “unsearchable”(Rom 11:33)\, meaning by this that the way that leads to the knowledge of the Divine Essence is inaccessible to thought. That is to say\, none of those who have passed through life before us has made known to the intelligence so much as a trace by which might be known what is above knowledge. \nSince such is He whose nature is above every nature\, the Invisible and Incomprehensible is seen and apprehended in another manner. Many are the modes of such perception. For it is possible to see Him who has “made all things in wisdom” (Ps 103:24) by way of inference through the wisdom that appears in the universe. It is the same as with human works of art where\, in a way\, the mind can perceive the maker of the product that is before it\, because he has left on his work the stamp of his art. In this\, however\, is seen not the nature of the artist\, but only his artistic skill which he has left impressed on his handiwork. Thus also\, when we look at the order of creation\, we form in our mind an image not of the essence\, but of the wisdom of Him who has made all things wisely. And if we consider the cause of our life\, that He came to create us not from necessity\, but from the free decision of His Goodness\, we say that we have contemplated God by this way\, that we have apprehended his Goodness–though again not His Essence\, but His Goodness. It is the same with all other things that raise the mind to transcendent Goodness\, all these we can term apprehensions of God\, since each one of these sublime meditations places God within our sight. For power\, purity\, constancy\, freedom from contrariety–all these engrave on the soul the impress of a Divine and transcendent Mind. Hence it is clear through what has just been said that the Lord speaks the truth when He promises that God will be seen by those who have a pure heart; nor does Paul deceive when he asserts in his letters that no one has seen God nor can see Him. For He is invisible by nature\, but becomes visible in His energies\, for He may be contemplated in the things that are referred to Him. \n     [1]LIGHT FROM LIGHT\, Edited by L. Dupre & J. Wiseman\, OSB (Paulist Press\, NY  1988) pp. 50-51. \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-20/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220921
DTEND;VALUE=DATE:20220922
DTSTAMP:20260403T163630
CREATED:20220916T110440Z
LAST-MODIFIED:20220916T110440Z
UID:9080-1663718400-1663804799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Matthew
DESCRIPTION:  \nMatthew\, Apostle and Evangelist\, from The Saints\, ed. John Coulson[1] \n  \nFew people love the tax collector.  Even in these days when the relation between taxer and taxed is\, no doubt\, scrupously correct\, his name strikes cold.  Much more was this so in the Palestine of the first century\, when it was in his interests to bully and harry and falsify.  But even the mild and honest tax collector was not acceptable to official Judaism: he did business with the gentile and handled his money; he was legally impure\, socially outcast.  A Jewish Rabbi would be bold indeed to invite him to join his inner circle of disciples: it would be a gesture of defiance to the established prejudice.  And so the formula ‘publicans and sinners’ slipped even into the phrase book of the evangelist and\, quaintly enough\, into the Gospel of Matthew the publican.  This term ‘publican’ by the way does not accurately describe Matthew’s profession but flatters it.  The Pharisees might despise it\, but the trade was a profitable one and much sought after: whether it be pursued honestly or dishonestly would depend on the character of the officer. \n  \n“And Jesus passed further on\, he saw Levi\, the son of Alpheus\, sitting at work in the customs-house and said to him\, “Follow me”; and he rose and followed him.  That this was a call to the apostolate there is no doubt – its terms too closely match those of the call of Simon and Andrew to be otherwise.  Yet ‘Levi’ does not appear in any list of the Twelve.  Now the vocation of the tax collector is reported in the first Gospel too\, but there he is called ‘Matthew’\, thus identifying him with the Matthew who appears in all the apostolic lists. The widely accepted and most natural explanation is that Matthew and Levi are one person with two Semitic names.  It may be that our Lord himself gave him the name Matthew (Mattai\, ‘gift of God’\, in Aramaic) as he gave Kepha to Simon. \n  \nThis Matthew then got up from his registers and henceforth – at our Lord’s suggestion – took a lesson from the lilies and birds that never did a day’s calculation in their lives.  His master was no longer Antipas\, the shrewd ‘fox’ but one who\, unlike the foxes\, had not even a home.  The change destroyed all Matthew’s worldly prospects:  Simon and Andrew might return to their fish\, but Matthew had thrown over a coveted business and could never recover it.  He left it gladly\, it seems and completely – at least it was not he but Judas who kept the accounts for the apostolic group. \n  \nAfter the incident of his call Matthew disappears from the New Testament except as a name in the apostolic lists.  What became of him?  We have a sentence from a book by Bishop Papias of Hieropolis. “Matthew wrote an ordered account of the oracles (of our Lord) and each interpreted these oracles according to his ability.”  Time had had its revenge.  When the need for a written gospel record began to be felt\, upon which of the Apostles would the choice fall?  Upon one who used the pen\, no doubt.  Poor Matthew was back where he started\, but this time with an eager will and high purpose.  In Palestine\, some time between the years 40 and 50\, this ex-civil servant produced not the lively and artless Gospel of St. Mark but the orderly\, almost ledger like\, treatise\, which we know as ‘The Gospel according to St. Matthew.’ \nAnd so Matthew’s old trade entered a new service; the accountant became an evangelist.  It is not surprising that he alone records his Master’s words; “Every scholar whose learning is of the kingdom of heaven…knows how to bring both new and old things out of his treasure house.  For there is no poor tool of ours that God’s service will not perfect and dignify. \n  \nIt is commonly but not unanimously affirmed he died a martyr’s death; but we know for certain that he lived a martyr’s life – and that is enough.  And for us he will always be the man who knew what money was and what it was not. \n     [1]The Saints.ed. John Coulson\, Guild Press-NY\,1957\,p.538-541. \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-matthew/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=America/Chicago:20220920T200000
DTEND;TZID=America/Chicago:20220920T210000
DTSTAMP:20260403T163630
CREATED:20220802T191816Z
LAST-MODIFIED:20220920T144434Z
UID:8916-1663704000-1663707600@laycisterciansofgethsemani.org
SUMMARY:Rule of Benedict: Reflection. 7 pm CDT
DESCRIPTION:Join Zoom Meeting \nhttps://us02web.zoom.us/j/88434101612?pwd=dHMyRkFBNW52eVJIaytWdng0VmZaZz09 \nMeeting ID: 884 3410 1612 \nPasscode: 807992 \nJan 20-May 21-Sept 20- \nChapter 4: What Are the Instruments of Good Works 44-62 \nTo fear the Day of Judgment; to be in dread of hell; to desire eternal life with all the passion of the spirit; to keep death daily before one’s eyes; to keep constant guard over the actions of one’s life; to know for certain that God sees one everywhere; when evil thoughts come into one’s heart\, to dash them against Christ immediately\, and to manifest them to one’s spiritual mother; to guard one’s tongue against evil and depraved speech; not to love much talking; not to speak useless words or words that move to laughter; not to love much or boisterous laughter; to listen willingly to holy reading; to devote oneself frequently to prayer; daily in one’s prayers\, with tears and sighs\, to confess one’s past sins to God\, and to amend them for the future; not to fulfill the desires of the flesh; to hate one’s own will; to obey in all things the commands of the Abbess\, even though she herself (which God forbid) should act otherwise\, mindful of the Lord’s precept\, “Do what they say\, but not what they do.” Not to wish to be called holy before one is holy; but first to be holy\, that one may be truly so called. \nEnd of Selection
URL:https://laycisterciansofgethsemani.org/event/rule-of-benedict-reflection-7-pm-cdt-4/
CATEGORIES:LCG open events
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=America/New_York:20220920T080000
DTEND;TZID=America/New_York:20220920T170000
DTSTAMP:20260403T163630
CREATED:20220920T135322Z
LAST-MODIFIED:20220920T135322Z
UID:9097-1663660800-1663693200@laycisterciansofgethsemani.org
SUMMARY:Chicago LCG Meeting
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/chicago-lcg-meeting/
CATEGORIES:LCG Local Community Meetings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T152717Z
LAST-MODIFIED:20220920T163034Z
UID:8121-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:LCG Chicago test
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-13/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T152522Z
LAST-MODIFIED:20220920T155009Z
UID:6646-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading test1
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-12/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T152306Z
LAST-MODIFIED:20220920T162744Z
UID:5707-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Cleveland Monthly Meeting test
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-11/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T151905Z
LAST-MODIFIED:20220920T162422Z
UID:7936-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Homily - Thanksgiving Day - Fr. Conner  test
DESCRIPTION:Thanksgiving Day – 2021 \n  \nWe have special reasons for being Thankful at this Thanksgiving. We have successfully passed through the threat of the covid and we can rejoice in the fact that as a nation we have avoided the threat of losing our democratic form of government. As Christians we join together to celebrate\, recalling the message of Isaiah:  I will recount the steadfast love of the Lord\, according to all that the Lord has granted to us”. And we all have SO much to be thankful for. We can be thankful for the fact that Jesus Christ has loved us to such an extent that He became flesh and died an excruciating death in order that we might live. We can be thankful for the many blessings He has bestowed on us\, both material and spiritual blessings. We can be thankful even for those who may not still be with us this Thanksgiving. They are still closer with us than we can imagine\, for they are one with us in Christ Jesus. And as the second reading from Paul tells us: “Above all these put on love\, which binds everything together in perfect harmony. And be thankful”. We are thankful for the fact that God Himself has chosen us to be His very own adopted children through the primal gift of His Son Jesus Christ. \nThe gospel  tells us of the ten lepers who were healed by the Lord\, but only one who returned to give thanks. All too readily we tend to identify with this one. But in actual fact\, in our daily lives\, are we truly the one or are we rather the nine others who fail to give thanks? St. Paul tells us what true thankfulness entails: “Put on then\, as God’s chosen ones\, compassion\, kindness\, lowliness\, meekness\, patience. And above all put on love”. The sole leper showed true love by eagerly returning to the Lord in a spirit of humble gratitude. He knew that he did not deserve this miracle\, yet precisely because of this\, he comes all the way back to give thanks to God. It is precisely his knowledge that he did not deserve the miracle which made him all the more grateful. \nWe are all deeply conscious of the fact that we have done absolutely nothing to deserve God’s merciful gifts. Yet this very fact makes us only all the more thankful. God chooses each one of us solely because he has first loved us. He has loved us each to the extent of taking on Himself our leprosy in order to cover us with the new flesh of His own divinity\, making us truly one in Him in love. He shares this very flesh with us in this Eucharist which we celebrate now. He asks only that we continue to show our gratitude in the very ways that we relate to Him in one another. \nTrue thanksgiving must be filled with a spirit of Eucharistia – thankfulness. Jesus has set the example of this in giving us the very Sacrament of the Eucharist at the very time that he was about to be given up to suffering and death. Even then he could cry out “I thank you\, heavenly Father!” and that is what He wants us to cry out also  in every circumstance of our lives. \nOnly then can we truly celebrate Thanksgiving not just as a single day of the year\, but as the basis of our daily lives and ways of truly living with one another in a spirit of love and trust and faithfulness. Then when the day arrives when we return to the Father\, \nJesus will be able to say: “Here are the other nine!!” \n  \n 
URL:https://laycisterciansofgethsemani.org/event/__trashed-10/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T151529Z
LAST-MODIFIED:20220920T162106Z
UID:5504-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Jim Finley - Turning to the Mystics test6
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-9/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T151235Z
LAST-MODIFIED:20220920T154936Z
UID:6847-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading test
DESCRIPTION:An Easter Sermon by St Aelred of Rievaulx 1 \nAt the time when the sons of Israel were leaving Egypt\, it was prescribed in the Law that a lamb was to be slaughtered and eaten. This was called the paschal feast. It was also prescribed that for seven days they should eat unleavened bread – that is\, bread without leavening. And this was called the feast of unleavened bread. The Evangelist brings this out when he says: The festival of unleavened bread\, called the pasch\, was approaching. This first feast\, when they killed the lamb \, was called only the pasch; the latter was called both the pasch and the feast of unleavened bread. It seems to me\, then\, that the first feast symbolizes the Lord’s passion and the latter his resurrection. That the first symbolizes the Lord’s passion is sufficiently well known. In it the true Lamb was slain and by his blood we have been saved from the hand of Pharaoh – that is\, the devil. The feast is called the pasch – that is\, the passing over – because Christ at his passion passed over from this world. As the Evangelist says: Before the day of paschal feast Jesus knew that his hour had come to pass from this world to the Father. \nYet let us take a look at how the other feast symbolizes the Lord’s resurrection. And first of all let us reflect on how profoundly that divine majesty humbled himself and to what depths he descended for us. He who is the creator\, made himself a creature. He who was Lord\, made himself a servant. He who was rich\, made himself poor. He who was great\, made himself little. And the Word was made flesh. He was bread and he fed the angels. But he did not feed us. And so we were wretched\, because a rational creature is always wretched if he is not fed this bread. We were\, however\, so weak that in no way could we taste that bread in all its purity. We had within us a corrosive leaven that robbed us of our pristine strength. We had become so unlike that pure and untainted bread that we could not taste it at all. This leavening which we had within us was twofold. We had within us the leavening of mortality and we had within us the leavening of iniquity. \nYou see now how far removed we were from that bread in which there was neither mortality nor iniquity. How were we to ascend to it? How were we to taste it? What things are so contrary to one another as mortality and immortality\, iniquity and justice? We are mortals and sinners; he is immortal and just. How were we to come together? He saw this\, he who is caring and merciful. Because we could not ascend to him\, he came down to us. He took upon himself one part of our leavening and so adapted himself to our weakness. He did not take to himself the whole leaven that was in us\, but a certain part of it. If he had taken on the whole of it he would be as we are and he would not be able to help us. If he had taken none of it he would be so distant from us that we would not be able in any way to approach him. And so we would remain forever in our wretchedness. We have said that there was a twofold leavening in us: mortality and iniquity. The one he took on and by it was made like us. The other he avoided so that he could profit us. \nThe leavening of our mortality therefore he accepted\, and abode in the purity of his justice\, so that he would be the sort of being who could come down to us and yet remain the sort of being to whom we ought to ascend. You see now\, brothers\, how that pure bread is leavened for our sake. To this leavening of mortality belongs hunger\, thirst\, sorrow\, misery. All of this our Lord took on himself. He chose to take on this leavening\, but he was not obliged to remain in ferment. First he showed this leavening in himself through a wondrous compassion and then he purged himself of this leaven through a wondrous charity. He purged himself of this leavening in such a way as to show his wonderful charity for us. Therefore he willed to purge himself from the leavening of mortality in the way in which we have to purge ourselves from the leavening of iniquity. \nWe ought to know that our iniquity is the cause of our mortality. And therefore when we are fully purged of iniquity we will doubtless also be purged of mortality. We ought meanwhile to realize that our iniquity is twofold. It comes from the nature in which we were born and from the evil which we later brought to it. From both of these the Lord purges us. He offered for us a sacrifice – his own blood – and through this sacrifice we are purged. And therefore what we suffer now from the corruption of our nature is no longer iniquity but infirmity. From the corruption of our nature come the impulses of concupiscence which we suffer unwillingly. From this come the impulses of lust\, anger\, pride\, ambition. But if we do not consent to them\, God does not impute them to us\, because the pure sacrifice was offered to offset the corruption of our nature. Note\, then\, by the workings of his compassion in us in baptism we are purged of all sins\, both those which came from nature and those which we added voluntarily. \n1The Liturgical Sermons of Aelred of Rievaulx – Sermon 12 – Cistercian Fathers Series – #58 – Cistercian Publications – Kalamazoo – 2001 – pg 194 \n 
URL:https://laycisterciansofgethsemani.org/event/__trashed-8/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T150747Z
LAST-MODIFIED:20220920T161722Z
UID:8691-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Skema test
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-7/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T150525Z
LAST-MODIFIED:20220920T161343Z
UID:7740-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Vigils test
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-6/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T150239Z
LAST-MODIFIED:20220920T160829Z
UID:7676-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Jim Finley - John of the Cross test 3
DESCRIPTION:Topic: Jim Finley – John of the Cross\nTime: Oct 4\, 2021 12:00 PM Eastern Time (US and Canada) \nJoin Zoom Meeting\nhttps://us06web.zoom.us/j/89843106805?pwd=SEZsVEVJY3FtNUxlclZGN005Q0hDQT09 \nMeeting ID: 898 4310 6805\nPasscode: 688800\nOne tap mobile\n+16468769923\,\,89843106805#\,\,\,\,*688800# US (New York)\n+13017158592\,\,89843106805#\,\,\,\,*688800# US (Washington DC) \nDial by your location\n+1 646 876 9923 US (New York)\n+1 301 715 8592 US (Washington DC)\n+1 312 626 6799 US (Chicago)\n+1 669 900 6833 US (San Jose)\n+1 253 215 8782 US (Tacoma)\n+1 346 248 7799 US (Houston)\nMeeting ID: 898 4310 6805\nPasscode: 688800\nFind your local number: https://us06web.zoom.us/u/kdEegIwa1m
URL:https://laycisterciansofgethsemani.org/event/__trashed-5/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T145903Z
LAST-MODIFIED:20220920T160756Z
UID:7539-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Jim Finley - John of the Cross test2
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-4/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T145350Z
LAST-MODIFIED:20220920T160731Z
UID:7673-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Jim Finley - John of the Cross test 1
DESCRIPTION:Topic: Jim Finley – John of the Cross\nTime: Oct 25\, 2021 12:00 PM Eastern Time (US and Canada) \nJoin Zoom Meeting\nhttps://us06web.zoom.us/j/89843106805?pwd=SEZsVEVJY3FtNUxlclZGN005Q0hDQT09 \nMeeting ID: 898 4310 6805\nPasscode: 688800\nOne tap mobile\n+16468769923\,\,89843106805#\,\,\,\,*688800# US (New York)\n+13017158592\,\,89843106805#\,\,\,\,*688800# US (Washington DC) \nDial by your location\n+1 646 876 9923 US (New York)\n+1 301 715 8592 US (Washington DC)\n+1 312 626 6799 US (Chicago)\n+1 669 900 6833 US (San Jose)\n+1 253 215 8782 US (Tacoma)\n+1 346 248 7799 US (Houston)\nMeeting ID: 898 4310 6805\nPasscode: 688800\nFind your local number: https://us06web.zoom.us/u/kdEegIwa1m
URL:https://laycisterciansofgethsemani.org/event/__trashed-3/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T145118Z
LAST-MODIFIED:20220920T160342Z
UID:6972-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Compline Zoom test
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-2/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220920T144832Z
LAST-MODIFIED:20220920T160022Z
UID:6726-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Tenebrae Psalms test
DESCRIPTION:GOOD FRIDAY: First Nocturn – 2\, 21\, 26    Second Nocturn – 37\, 39\, 68
URL:https://laycisterciansofgethsemani.org/event/__trashed/
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220916T110259Z
LAST-MODIFIED:20220916T110259Z
UID:9078-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading -St Andrew Kim Taegon
DESCRIPTION:  \n  \nLove and perseverance are the crown of faith: a reading  \nfrom the final exhortation of Andrew Kim Taegon\, priest and martyr. [1] \n  \n  \nMy brothers and sisters\, my dearest friends\, think again and again on this: God has ruled over all things in heaven and on earth from the beginning of time; then reflect on why and for what purpose he chose each one of us to be created in his own image and likeness. \n  \nIn this world of perils and hardship if we did not recognize the Lord as our Creator\, there would be no benefit either in being born or in our continued existence. We have come into this world by God’s grace; by that same grace we have received baptism\, entrance into the Church\, and the honor of being called Christians. Yet what good will this do us if we are Christians in name alone and not in fact? We would have come into the world for nothing\, we would have entered the Church for nothing\, and we would have betrayed even God and his grace. It would be better never to have been born than to receive the grace of God and then to sin against him. \n  \nLook at the farmer who cultivates his rice fields. In season he plows\, then fertilizes the earth; never counting the cost\, he labors under the sun to nurture the seed he has planted. When harvest time comes and the rice crop is abundant\, forgetting his labor and sweat\, he rejoices with an exultant heart. But if the crop is sparse and there is nothing but straw and husks\, the farmer broods over his toil and sweat and turns his back on that field with a disgust that is all the greater the harder he has toiled. \n  \nThe Lord is like a farmer and we are the field of rice that he fertilizes with his grace and by the mystery of the incarnation and the redemption irrigates with his blood\, in order that we will grow and reach maturity. When harvest time comes\, the day of judgment\, those who have grown to maturity in the grace of God will find the joy of adopted children in the kingdom of heaven; those who have not grown to maturity will become God’s enemies and\, even though they were once his children\, they will be punished according to their deeds for all eternity. \n  \nDearest brothers and sisters: when he was in the world\, the Lord Jesus bore countless sorrows and by his own passion and death founded his Church; now he gives it increase through the sufferings of his faithful. No matter how fiercely the powers of this world oppress and oppose the Church\, they will never bring it down. Even since his ascension and from the time of the apostles to the present\, the Lord Jesus has made his Church grow even in the midst of tribulation. \n  \nFor the last fifty or sixty years\, ever since the coming of the Church to our own land of Korea\, the Faithful have suffered persecution over and over again. Persecution still rages and as a result many who are friends in the household of the faith\, myself among them\, have been thrown into prison and like you are experiencing severe distress. Because we have become the one Body\, should not our hearts be grieved for the members who are suffering? Because of the human ties that bind us\, should we not feel deeply the pain of our separation? But\, as the Scriptures say\, God numbers the very hairs of our head and in his all-embracing providence he has care over us all. Persecution\, therefore\, can only be regarded as the command of the Lord or as a prize he gives or as a punishment he permits. \n  \nHold fast\, then\, to the will of God and with all your heart fight the good fight under the leadership of Jesus; conquer again the diabolical power of this world that Christ has already vanquished. I beg you not to fail in your love for one another\, but to support one another and to stand fast until the Lord mercifully delivers us from our trials. There are twenty of us in this place and by God’s grace we are so far all well. If any of us is executed\, I ask you not to forget our families. I have many things to say\, yet how can pen and paper capture what I feel? I end this letter. As we are all near the final ordeal\, I urge you to remain steadfast in faith\, so that at last we will reach heaven and there rejoice together. I embrace you all in love. \n[1] Pro Corea Documenta\, ed. Mission Catholique Seoul (Seoul-Paris\, 1938) v. 1\, pp. 74-75; trans. in NCCB Newsletter\, v. 21\, August/September 1985.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-andrew-kim-taegon/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220730T125209Z
LAST-MODIFIED:20220920T155621Z
UID:8870-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 18th Sun ORD test
DESCRIPTION:  \n  \nA Commentary on the Gospel of Luke by St Basil the Great [1] \n  \n“The land of a rich man produced abundant harvests\, and he thought to himself: What am I to do? I will pull down my barns\, and build larger ones.” \nNow why did that land bear so well\, when it belonged to a man who would make no good use of its fertility? It was to show more clearly the forbearance of God\, whose kindness extends even to such people as this. He sends rain on both the just and unjust\, and makes the sun rise on the wicked and the good alike.  \nBut what do we find in this man? A bitter disposition\, hatred of other people\, unwillingness to give. This is the return he made to his Benefactor. He forgot that we all share the same nature; he felt no obligation to distribute his surplus to the needy. His barns were full to the bursting point\, but still his miserly heart was not satisfied. Year by year he increased his wealth\, always adding new crops to the old. The result was a hopeless impasse: greed would not permit him to part with anything he possessed\, and yet because he had so much there was no place to store his latest harvest. And so he is incapable of making a decision and could not escape from his anxiety. What am I to do? \nWho would not pity a man so oppressed? His land yields him no profit but only sighs: it brings him no rich returns\, but only cares and distress and a terrible helplessness. He laments in the same way as the poor do. Is not his cry like that of one hard pressed by poverty? What am I to do? How can I find food and clothing? \nYou who have wealth\, recognize who has given you the gifts you have received. Consider yourself\, who you are\, what has been committed to your charge\, from whom have you received it\, why have you been preferred to most other people? You are the servant of the good God\, a steward on behalf of your fellow servants. Do not imagine that everything has been provided for your own stomach. Take decisions regarding your property as though it belonged to another. Possessions give you pleasure for a short time\, but then they will slip through your fingers and be gone\, and you will be required to give an exact account pf them. \nWhat am I to do? It would have been so easy to say: “I will feed the hungry\, I will open my barns and call in all the poor. I will imitate Joseph in proclaiming my good will toward everyone. I will offer the generous invitation: “Let anyone who lacks bread come to me. You shall share\, each according to need\, in the good things God has given me\, just as though you were drawing from a common well. \n[1] Journey with the Fathers – Year C – New City Press – 1994 – pg 104
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-18th-sun-ord/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T163630
CREATED:20220430T130629Z
LAST-MODIFIED:20220920T155228Z
UID:8561-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading test3
DESCRIPTION:  \nA reading from a commentary on an Easter hymn of St. Gregory of Nazianzen\, by St. Dorotheus of Gaza. 1 \nThis is the Day of Resurrection. \nLet us offer God its first-fruits — which is ourselves. \nLet us\, as his most precious children\, return to the likeness [of God]\, \nWhat is truly his likeness in us. \nLet us reverence our worth. \nLet us honor our Exemplar. \nLet us come to understand the power of the ‘mystery’ wherein Christ died. \n  \nThe Israelites of old\, coming together for their festivals\, according to the Law offered God gifts such as incense\, burnt offerings\, first-fruits\, and the like. St. Gregory invites us too to celebrate this feast in God’s honor as they did\, and exhorts us to do so by saying\, “This is the Day of Resurrection”\, a day to replace all their holy feasts\, a day of divine assembly\, the day of Christ’s Passover. What is this Passover of Christ? The Israelites kept the Passover when they came out of Egypt. Easter\, the Passover which we are now keeping and which the Saint commends to our celebration\, is enacted in the soul\, which comes out of the spiritual Egypt\, that is\, from sin. When the soul passes over from sin to virtue\, then it celebrates the Passover of the Lord\, As Evagrius says: “The Passover of the Lord is the passage away from evil.” \n  \nToday… is therefore the ‘Passover’ of Christ\, a day of brilliant festival\, the day of Resurrection\, the day of his nailing sin to the Cross\, of his dying and being raised to life—all for our sakes. Let us offer ourselves as sacrificial gifts and holocausts to the Lord\, who has no desire for senseless animals. “You did not desire irrational sacrifices and offerings\, and are not pleased with burnt offerings of sheep and cattle” (Ps 40.6\, Heb 10.5-6). …What sort of gift ought we offer to Christ in order to please him on the day of his Resurrection\, if he does not desire the sacrifice of senseless animals? \n  \nThe Saint in his teaching tells us the answer\, for after saying “This is the Day of Resurrection”\, he adds\, “Let us offer up its first-fruits\, which is ourselves.” The Apostle [Paul] too instructs us: “Offer up your own bodies as a living sacrifice\, holy and well-pleasing to God\, the worship that your reason dictates” (Rom 12.1). \n  \nHow then ought we to make an offering of our bodies as a living sacrifice to God? “By no longer following our physical desires and our own ideas\,” but “walking in the spirit and not fulfilling the desires of the flesh”(Gal 5.16). “For this is to mortify our earthly members” (Col 3.5). This is what is meant by a living sacrifice\, holy and well-pleasing to God. \n  \nBut why a living sacrifice? Because an animal destined for sacrifice\, by the very fact that it becomes a sacrificial victim\, dies. But the saints who offer themselves to God\, offer themselves alive\, every day—as David says\, “For your sake we are put to death all the day long\, we are considered as sheep for the slaughter” (Ps 44.22). …By not loving the world or what is in the world [but by] taking up the Cross and following Christ and crucifying the world to themselves and themselves to the world… this is how the saints put themselves to death. \n  \nBut how did they offer themselves up? By not living for themselves\, but reducing themselves to servitude to God’s commandments and putting away their own will for the sake of the command and love of God and their neighbor.. As St. Peter says\, “Behold\, we have given up everything and followed you” (Mt 19.27). …This is how the saints offered themselves up\, putting themselves to death… in regard to all their passionate desires and doing their own will and living solely for Christ and his commandments. \n  \nSo then for us! Let us offer ourselves as St. Gregory teaches us. For he wants us to be “God’s most precious children.” \n1 Dorotheus of Gaza\, “Commentary on an Easter Hymn of St. Gregory Nazianzen\,\,” Discourses and Sayings (Cistercian Studies Series 33)\, Kalamazoo\, MI: Cistercian Publications\, 1977\, pp. 220 ff.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-29/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220919
DTEND;VALUE=DATE:20220920
DTSTAMP:20260403T163630
CREATED:20220916T110133Z
LAST-MODIFIED:20220916T110133Z
UID:9076-1663545600-1663631999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:  \nTO COMPREHEND WITH THE SAINTS THE DEPTH OF GOD\, \n from the Works of St Bernard[1] \n  \n[“That you may have the power to comprehend with all the saints what is the breadth and length and height and depth..”(Eph 3:18) St Paul says] “comprehend” not “know” so that we should not be content to be curious for knowledge\, but seek with all our power to comprehend. The reward lies not in knowing but in comprehending. To put it another way\, as someone says\, it is a sin for someone to know what is good and not to do it(Jas 4:17). And Paul himself says in another place\, “So run that you may comprehend (1Cor 9:24). \nWhat then is God? He is “length\,” I say. What is that? Eternity. Eternity is so long that it has no end of place or time. He is also breadth. And what is that? Love. And who shall draw boundaries to God’s love\, for he hates nothing that he has made? Indeed\, he causes his sun to rise upon the good and the wicked and rain falls upon the just and the unjust. Therefore his bosom enfolds even his enemies. And not satisfied with that\, it stretches to infinity. He goes beyond every bound not only of love but of knowledge\, as the Apostle goes on to say\, “And to know the love of Christ\, which passes all understanding”(Eph 3:19). What more can I say? He is eternal\, or perhaps even greater\, eternity itself. Do you see that the width is as great as the length? Would that you could see not only what it is like but what it actually is! To be breadth is to be depth. The one no less than two; the two no more than one. God is eternity; “God is love” (1Jn 4:16). He is length without extension\, breadth without distension. In both equally he exceeds local and temporal limits\, but by the freedom of his nature\, not by the vastness of his substance. He who made everything according to measure is immense in this way\, and although he is immense\, this is the measure of his immensity. \nAgain\, what is God? “The height and the depth.” In one he is above all\, in the other\, he is within all. It is clear that nowhere in the Godhead is equality limited. It stands square on all sides and is utterly consistent. Consider his power as the height and his wisdom as the depth. They correspond to one another symmetrically\, and while the height is beyond reach the depth is equally beyond seeing into. Paul wonders at it and exclaims\, “O height of the riches of the wisdom and knowledge of God; how inscrutable are his judgments\, and his ways are beyond searching out”(Rom 11:33). Let us exclaim with Paul\, gazing upon the most simple unity of those attributes with God and in God. O powerful wisdom\, reaching everywhere in strength. O wise power\, disposing all things sweetly! One reality\, many effects\, different acts; And this one reality is length because it is eternity\, breadth because it is love\, height because it is majesty\, depth because it is wisdom. \n     [1]BERNARD OF CLAIRVAUX (Classics of Western Spirituality) Trans. by G R Evans (Paulist Press  NY  1987) pp. 169-170.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-19/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220918
DTEND;VALUE=DATE:20220919
DTSTAMP:20260403T163630
CREATED:20220916T110013Z
LAST-MODIFIED:20220916T110013Z
UID:9074-1663459200-1663545599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 25th Sunday ORD
DESCRIPTION:A Commentary on the Gospel of Luke by Gaudentius of Brescia 1 \nThe Lord Jesus\, true teacher of the precepts that lead to salvation\, wished to urge the apostles in his own time and all believers today the Christian duty of almsgiving. He therefore related the parable of the steward to make us realize that nothing in this world really belongs to us. We have been entrusted with the administration of our Lord’s property to use what we need with thanksgiving\, and to distribute the rest among our fellow servants according to the need of each one. We must not squander the wealth entrusted to us\, nor use it on superfluities\, for when the Lord comes we shall be required to account for our expenditure. \nFinally\, at the end of the parable\, the Lord adds: Use worldly wealth to make friends with the poor\, so that when it fails you\, when you have spent all you possess on the needs of the poor and have nothing left\, they may welcome you into eternal dwellings. \nIn other words\, these same poor people will befriend you by assuring your salvation\, for Christ\, the giver of eternal rewards\, will declare that he himself received the acts of kindness done to them. Not in their own name\, then\, will these poor folk welcome us\, but in the name of him who is refreshed in their persons by the fruit of our faith and obedience. Those who exercised this ministry of love will be received into the eternal dwellings of the kingdom of heaven\, for the King will say: Come\, blessed of my Father\, take possession of the kingdom prepared for you from the beginning of the world; for I was hungry and you fed me\, thirsty and you gave me a drink. \nBut if you have been untrustworthy in the administration of worldly wealth\, who is going to trust you with true riches? For if someone cannot be relied on to administer worldly possessions that provide the means for all sorts of wrong doing\, would anyone dream of trusting that person with the true heavenly riches rightly and deservedly enjoyed by thosde who have been faithful in giving to the poor? \nThe Lord’s query above is immediately followed by another: If you cannot be trusted with another’s property\, who will give you your own? Nothing in this world really belongs to us. We who hope for a future reward are told to live in this world as strangers and pilgrims\, so as to be able to say to the Lord without fear of contradiction: I am a stranger and a pilgrim like all my ancestors. \nWhat believers can regard as their own is that eternal and heavenly possession where our heart is and our treasure\, and where intense longing makes us dwell already through faith\, for as Saint Paul teaches\, Our homeland is in heaven. \n1Journey with the Fathers – Year C – New City Press – New York – 1997 – pg 118 \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-25th-sunday-ord/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220918
DTEND;VALUE=DATE:20220919
DTSTAMP:20260403T163630
CREATED:20220916T105833Z
LAST-MODIFIED:20220916T105833Z
UID:9072-1663459200-1663545599@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n25th Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (II)\nSeptember 18 – 24\, 2022\n\n\n \nSun\n18\nMon\n19\nTue\n20\nWed\n21\nThu\n22\nFri\n23\nSat\n24\n\n\nOffice\n25thSunday\nWeekday\nSt Andrew Kim-Taegon &Companions\nSt Matthew\nWeekday\nSt Pius of Pietrelcina\nMemorial of the BVM\n\n\nVigils\n2 Macc 12:1-16\n2 Macc 12:17-31\n2 Macc 12:32-46\nJob 28:1-28\n2 Macc 13:1-12\n2 Macc 13:13-26\n2 Macc 14:1-14\n\n\nLauds\nAmos 8:9-14\nAmos 9:1-6\nAmos 9:7-10\nProv 15:27-33\nAmos 9:11-15\nMic 1:1-9\nMic 2:1-5\n\n\nMass\n135\n449\n450\n643\n452\n453\n454\n\n\n1st\nAmos 8:4-7\nProv 3:27-34\nProv 21:1-6\, 10-13\nEph 4:1-7\, 11-13\nEccl 1:2-11\nEccl 3:1-11\nEccl 11:9-12:8\n\n\n2nd\n1 Tim 2:1-8\n \n \n \n \n \n \n\n\nGospel\nLuke 16:1-13\nLuke 8:16-18\nLuke 8:19-21\nMatt 9:9-13\nLuke 9:7-9\nLuke 9:18-22\nLuke 9:43b-45\n\n\nVespers\n1 Tim 4:6-10\n1 Tim 4:11-16\n1 Tim 5:1-8\n2 Tim 3:10-17\n1 Tim 5:17-25\n1 Tim 6:3-10\n1 Tim 6:11-16\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n 
URL:https://laycisterciansofgethsemani.org/event/skema-7/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220917
DTEND;VALUE=DATE:20220918
DTSTAMP:20260403T163630
CREATED:20220910T124054Z
LAST-MODIFIED:20220910T124054Z
UID:9062-1663372800-1663459199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Office for the Dead
DESCRIPTION:Fear and Hope from a book by Michael Schmaus1 \nTo Understand God’s call as one of love does not do away with the awesomeness of death; even the faithful anticipate it with fear. Indeed\, the element of fear in the believer is liable to be stronger than in the atheist or nihilist\, who has resolved to his own satisfaction the problem of what comes after death and is chiefly disturbed by the knowledge the one must abandon a work which one has begun\, leaving something unfinished. The believer\, however\, sees in death the moment of encounter with God\, that moment towards which the person has been journeying\, in an anticipation never free of tension\, during one’s whole lifetime. As the person awaits the judgment God will pronounce\, anxiety can be overcome only in a loving confidence. The death of the faithful Christian is a death in the Lord. It is a death which will not bring condemnation\, since no one who lives and has faith in Christ will ever die. \nAlthough God is an impenetrable mystery\, the person of faith perceives the meaning of the divine summons in a way that prevents one from falling into despair. When the time had come for him to take leave of his disciples\, Christ said: “Trust in God always; trust also in me.” In that hour Christ gave his own assurance that they would have life\, and have it abundantly. He never promised them an untroubled existence within time\, but only a life of joy in God. Thus anxiety is changed into tremulous expectation: the Lord comes. In the First Letter of John\, Jesus’ exhortation to his disciples to have confidence in the Father and in himself is made explicit when he says: “There is no room for fear in love; perfect love banishes fear. For fear brings with it the pains of judgment\, and anyone who is afraid has not attained to love in its perfection.” So\, in the face of death\, there remains to everyone only trust and hope with which to meet the unavoidable fear of death. \n1 Dogma 6\, Justification & the Last Things. Michael Schmaus\, Sheed & Ward\, 1977\, pp.220-221 \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-office-for-the-dead-3/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;TZID=America/New_York:20220916T193000
DTEND;TZID=America/New_York:20220916T200000
DTSTAMP:20260403T163630
CREATED:20220916T121822Z
LAST-MODIFIED:20220916T121822Z
UID:6372-1663356600-1663358400@laycisterciansofgethsemani.org
SUMMARY:Compline at Gethsemani via Zoom
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/compline-at-gethsemani-via-zoom/
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=America/New_York:20220916T120000
DTEND;TZID=America/New_York:20220916T130000
DTSTAMP:20260403T163630
CREATED:20220916T123858Z
LAST-MODIFIED:20220916T123858Z
UID:7537-1663329600-1663333200@laycisterciansofgethsemani.org
SUMMARY:Jim Finley - John of the Cross
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/jim-finley-john-of-the-cross/
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=America/New_York:20220916T120000
DTEND;TZID=America/New_York:20220916T130000
DTSTAMP:20260403T163630
CREATED:20220916T122454Z
LAST-MODIFIED:20220916T122533Z
UID:5943-1663329600-1663333200@laycisterciansofgethsemani.org
SUMMARY:Jim Finley - Turning to the Mystics
DESCRIPTION:Topic: LCG Jim Finley Turning to the Mystics\nTime: Dec. 14\, 2020 12:00 PM \nJoin Zoom Meeting\nhttps://us02web.zoom.us/j/86241990168?pwd=RW8rUTA4MkQwWWNTbkRMYXhhb2FhQT09 \nMeeting ID: 862 4199 0168\nPasscode: 364959\nOne tap mobile\n+13017158592\,\,86241990168#\,\,\,\,\,\,0#\,\,364959# US (Germantown)\n+13126266799\,\,86241990168#\,\,\,\,\,\,0#\,\,364959# US (Chicago) \nDial by your location\n+1 301 715 8592 US (Germantown)\n+1 312 626 6799 US (Chicago)\n+1 646 558 8656 US (New York)\n+1 253 215 8782 US (Tacoma)\n+1 346 248 7799 US (Houston)\n+1 669 900 9128 US (San Jose)\nMeeting ID: 862 4199 0168\nPasscode: 364959\nFind your local number: https://us02web.zoom.us/u/kdVBLHnSyF \n 
URL:https://laycisterciansofgethsemani.org/event/jim-finley-turning-to-the-mystics/
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220916
DTEND;VALUE=DATE:20220917
DTSTAMP:20260403T163630
CREATED:20220910T123914Z
LAST-MODIFIED:20220910T123914Z
UID:9060-1663286400-1663372799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - SS Cornelius & Cyprian
DESCRIPTION:St. Cyprian\, Bishop of Carthage – from Butler=s Lives of Saints [1] \n  \nCaecilius Cyprianus was born about the year 200\, probably at Carthage. According to St. Jerome\, he was a native of Proconsular Africa. Very little is known of his life before he became a Christian. He was a public orator\, teacher of rhetoric\, and pleader in the courts\, and engaged to the full in the life of Carthage\, both public and social. God=s instrument of his conversion\, somewhere about middle age\, was an old priest\, Caecilian\, and Cyprian ever reverenced him as his father and guardian angel. Caecilian\, in turn\, had the greatest confidence in his virtue and on his deathbed recommended his wife and children to Cyprian=s care and protection. A complete change came over Cyrpian=s life. Before his baptism he made a vow of perfect chastity\, which greatly astonished the Carthaginians. \nWith the study of the Holy Scriptures St Cyprian joined that of their best expositors\, and in a short time became acquainted with the works of the great religious writers. He particularly delighted in the writings of his countryman Tertullian. Cyprian was soon made a priest\, and in 248 he was designated for the bishopric of Carthage. At first he refused and sought to flee\, but ultimately yielded and was consecrated. \nThe Church continued to enjoy peace for about a year after Cyprian=s promotion to the see of Carthage\, till the Emperor Decius began his reign by raising a persecution. Years of quiet and prosperity had had a weakening effect among the Christians\, and when the edit reached Carthage there was a stampede to the capitol to register apostasies with the magistrates\, amid cries of ACyprian to the lions@! from the pagan mob. The bishop was proscribed and his goods ordered forfeited\, but Cyprian had already retired to a hiding-place\, something that brought upon him much adverse criticism both from Rome and in Africa. He felt placed on the defensive\, and set out justifying reasons for his actions in several letters to the clergy. \nDuring the absence of Cyprian a priest who had opposed his Episcopal election\, named Novatus\, went into open schism. Some among the lapsed\, as well as some who were displeased at Cyprian=s discipline toward the former\, adhered to him\, for Novatus received all apostates who desired to return to the communion of the Church without requiring any canonical penance. Cyprian denounced Novatus\, and at a council convened at Carthage when the persecution slackened he read a treatise on the unity of the Church. \nThe leaders of the schismatics were excommunicated\, and Novatus departed to Rome to stir up trouble there\, where Novatian had set himself up as antipope. Cyprian recognized Cornelius as the true pope and was active in his support both in Italy and Africa during the ensuing schism. With Dionysius\, Bishop of Alexandria\, he rallied the bishops of the East to Cornelius\, making it clear to them that to adhere to a false bishop of Rome was to be out of communion with the Church. In connection with these disturbances he added to his treatise on Unity one on the question of the Lapsed. \nCyprian complained in many parts of his works that the peace that the Church had enjoyed enervated some Christians in the watchfulness and spirit of their profession\, and had opened the door to many converts who had no true spirit of faith\, and many lacked courage to stand the trial. These\, whether apostates who had sacrificed to idols or those who had purchased for money certificates that they had offered sacrifice\, were the lapsed\, who gave rise to the great controversy which raged during and after the Decian persecution. On the side of excessive leniency Novatus went into schism\, while Novatian=s severity crystallized into heresy that the Church cannot absolve an apostate at all. At this time those guilty of less heinous sins than apostasy were not admitted to assist at the holy Mysteries before they had gone through a rigorous course of public penance\, consisting of several years penance. Relaxations of these penances were granted on extraordinary occasions\, and it was also customary to grant Indulgences@ to penitents who received a recommendation from some martyr\, or some confessor in prison for the faith. In Cyprian=s time this custom degenerated into an abuse by being granted in too vague and peremptory terms\, without examination or discernment. \nCyprian condemned these abuses severely\, yet he himself pursued a middle way\, and in practice was considerate and lenient. After consulting the Roman clergy\, he insisted that his episcopal rulings must be followed without question until the matter could be brought up for discussion by all the African bishops and priests. This was eventually done in 251\, at the Council of Carthage. \nBetween the years 252 and 254 Carthage was visited by a terrible plague. Cyprian organized the Christians of the city and spoke to them strongly on the duty of mercy and charity\, teaching them that they ought to extend their care not only to their own people\, but also to their enemies and persecutors. \nIn August 257 was promulgated the first edict of Valerian=s persecution\, which forbade all assemblies of Christians and which required bishops\, priests and deacons to take part in official worship under pain of exile. On August 30 the bishop of Carthage was brought before the proconsul. Paternus ordered him into exile\, but when Galerius replaced him ads proconsul\, Cyprian was recalled from exile and again put on trial. Once more\, however\, he refused to offer sacrifice to pagan gods\, and on this occasion he was sentenced to death by beheading. The sentence was carried out immediately. It was September 14\, 258. \n[1] Butler=s Lives of the Saints\, Revised edition\, edited by Michael Walsh\, Harper\, San Francisco\, \n1991m p. 289
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-ss-cornelius-cyprian/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220915
DTEND;VALUE=DATE:20220916
DTSTAMP:20260403T163630
CREATED:20220910T123727Z
LAST-MODIFIED:20220910T123727Z
UID:9058-1663200000-1663286399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Our Lady of Sorrows
DESCRIPTION:From a Sermon in Honor of the Blessed Virgin Mary by Amadeus of Lusanne (CF 18:105-106) \nWith deep calling to deep\, two loves had come together into one and from the two loves was made a single love when the Virgin mother gave to her Son the love she gave to God\, and showed her love for her son in loving God. Therefore the more she loved\, the more she grieved and the greatness of her love brought the increase of her suffering. \nWhat was she doing when she stood on Calvary and saw the cross\, the nails\, the wounds of the One who was dying in innocence and the insatiable cruelty of the Pharisee afire with malice? [Jesus] hung there atoning not for his sins but for ours\, and the Pharisees with the Scribes\, mocking him\, struck him on the head and offered to his lips vinegar mingled with gall that there might be fulfilled the prophecy of David\, saying in the person of Christ\, ‘They added to the pain of my wounds.’ In the midst of this the Mother of God was distressed in mind\, and sorrows seized upon her as upon a woman in childbirth. There are groans\, sobs\, sighs\, sorrow\, grief\, agony\, distress of heart\, fires\, a death more cruel than death. There life is not taken away yet the bitterness of death is suffered. O memory to be revered\, full of devotion and tears\, to recall how that glorious holy soul suffered\, and what anguish she endured in the death of Christ. The pale face of Jesus reflected the bloodless face of his mother. He suffered in the flesh\, she in her heart. Finally the insults and scoffing of the wicked came back upon his mother’s head. The Lord’s death was to her more bitter than her own [would have been]. Although\, taught by the Spirit\, she would not doubt the resurrection\, yet she had to drink the Father’s cup and to know the hour of her own passion. Concerning this\, the venerable Simeon prophesied to her: ‘A sword shall pierce your soul.’ O Lord Jesus\, terrible in your counsels beyond the sons of men\, you did not spare your mother from the sword piercing her soul. By this road must we all pass by the fiery sword turning this way and that to the tree of life which is in the midst of paradise. \nBut to return: Blessed Mary was able to cry out that which was especially appropriate to Christ: ‘O all you who pass by\, behold and see if there is any sorrow like my sorrow. What a sorrow and how great! And in that sorrow what was Mary like? Alas\, as she was then\, how different from the girl who had once tended her son amid a choir of angels while shepherds worshiped and Magi adored him with an offering of mystic gifts. Very different\, not indeed in virtue but in sadness\, not in grace but in grief. For she increased in virtue and grew in grace. For set in the midst of adversity she neither relaxed her modesty nor lost the strength of her constancy. \n  \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-our-lady-of-sorrows/
CATEGORIES:Vigils Readings
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