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DTSTART;VALUE=DATE:20221006
DTEND;VALUE=DATE:20221007
DTSTAMP:20260403T173221
CREATED:20221002T165620Z
LAST-MODIFIED:20221002T165620Z
UID:9171-1665014400-1665100799@laycisterciansofgethsemani.org
SUMMARY:St. Bruno
DESCRIPTION:From a letter to his Carthusian sons by St. Bruno  [1] \nFrom the frequent and pleasant reports of our most blessed brother\, I know of your reasoned and truly praiseworthy discipline\, carried out with unwavering rigor. Since I have heard of your holy love and constant pursuit of honesty and virtue\, my spirit rejoices in the Lord. I rejoice and am drawn to praise and give thanks to God\, and still I long to love him. I rejoice\, as I should\, in the growing fruits of your strength\, and yet I grieve and am ashamed that I lie idle and senseless in the mire of my sins. \nTherefore rejoice\, my dearest brothers\, because you are so blessed and because of the bountiful hand of God’s grace upon you. Rejoice\, because you have escaped the various dangers and shipwrecks of the stormy world. Rejoice\, because you have reached the quiet and safe anchorage of a secret harbor. Many wish to come into this port\, and many make great efforts to do so\, yet do not achieve it. Indeed many\, after reaching it\, have been thrust out\, since it was not granted them from above. \nTherefore\, my brothers\, you should consider it certain and well-established that whoever partakes of this desirable good\, should he in any way lose it\, will grieve to his death\, if he has any regard or concern for the salvation of his soul. \nMy dearest lay brothers\, of you I say: “My soul magnifies the Lord”. For I have learned of the generosity of his mercy toward you from the report of your Prior and dearest father; he rejoices and takes great pride in you. And let us rejoice that since you are acquainted with the knowledge of letters\, almighty God will inscribe in your hearts with his finger not only his love but also the knowledge of his holy law. By your work you show what you love and what you know. When you observe true obedience with prudence and enthusiasm\, it is clear that you wisely pick the most delightful and nourishing fruit of divine Scripture. \n[1] The Liturgy of the Hours – vol. IV – Catholic Book Publishing Co – New York – 1975 – pg 1468
URL:https://laycisterciansofgethsemani.org/event/st-bruno/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221005
DTEND;VALUE=DATE:20221006
DTSTAMP:20260403T173221
CREATED:20221002T164219Z
LAST-MODIFIED:20221002T164733Z
UID:9167-1664928000-1665014399@laycisterciansofgethsemani.org
SUMMARY:Weekday
DESCRIPTION:Wisdom in The Book of Sirach  – from a book by Fr Evode Beaucamp\, OFM  [1] \nThe author of Ecclesiasticus is currently known as Sirach or Ben Sira in Hebrew. He is a scribe who was active in Jerusalem around the beginning of the second century\, between 190 and 170 B.C. His work\, written in Hebrew\, was not known directly in the Christian tradition. Christians read it in the Greek translation made by the author’s grandson. The original text disappeared in the course of the Middle Ages. Someone discovered a manuscript by chance in 1896\, which restores two-thirds of the original text. \nUntil the present\, Israel’s Wisdom has never had to set herself in opposition or even compare herself with the wisdom of other nations. She was perfectly original; and there are some who wrongly judged her as being fundamentally and initially universal in her appeal. However Wisdom speaks solely to Israel. Neither Proverbs\, Job nor Qoheleth claims to be doing anything else but encouraging the Jew to adhere personally to the Covenant\, whose demands they both formulate and help him realize the consequences of non-conformity. \nBut now a new event\, the intrusion of Hellenism\, forces Judaism to clarify its position. It is no longer between wisdom and folly\, i.e. between accepting or refusing the Covenant\, that the Israelite will have to choose\, but between fidelity to the traditions of his ancestors and the acceptance of the new gods\, as dangerous as the old ones\, for they would make Israel forgetful of its vocation. The influence of Greek culture\, philosophy\, and civilization was such that it attracted the whole Orient and even Israel had a fascination for it. \nTo triumph over this\, Jewish thought will have to declare itself clearly; and it will not do this without making clear distinctions and opposing something very definite. No writer before him had analyzed the secrets of the heart as deeply as did Sirach\, e.g. envy and avarice\, revenge\, pride\, human respect. The delicacy of the moralist is shown by the special attention he gives to the most exquisite of human feelings: friendship. This delicacy suggested to him certain insights that always hold true on acquisition of friends. “When you gain a friend\, gain him through testing\, and do not trust him hastily.”  He is no less exquisite in defining modesty as the exact consciousness of one’s own worth\, and which keeps one away from extreme humility and proud presumption: “Who will honor the man that dishonors his own life?” If we keep in mind that the ancient sages\, Egyptian or otherwise\, were not overly attracted to the virtue of humility\, we shall appreciate this man’s discernment\, for he seems to speak from actual experience. Does not the ancient morality of the Sages seem to have reached the vigil of the new era when the law of the Gospel will be promulgated? However the time of self-donation and the folly of the Cross has not yet arrived: the time when the disciple will be mature enough to understand the meaning of these strange words: “He who loses his soul will save it.” In fact two long centuries will separate Israel from the conclusion of the New Covenant. \n[1]   Man’s Destiny in the Books of Wisdom – Evode Beaucamp\, O.F.M. – Alba House – Society of St Paul – Staten Island\, NY – 1970 – p 103f
URL:https://laycisterciansofgethsemani.org/event/weekday-5/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=America/Chicago:20221004T190000
DTEND;TZID=America/Chicago:20221004T193000
DTSTAMP:20260403T173221
CREATED:20220802T192001Z
LAST-MODIFIED:20221004T175437Z
UID:8918-1664910000-1664911800@laycisterciansofgethsemani.org
SUMMARY:Rule of Benedict: Reflections. 7 pm CDT
DESCRIPTION:Join Zoom Meeting \nhttps://us02web.zoom.us/j/88434101612?pwd=dHMyRkFBNW52eVJIaytWdng0VmZaZz09 \nMeeting ID: 884 3410 1612 \nPasscode: 807992 \nOne tap mobile \n+13126266799\,\,88434101612# US (Chicago) \nChapter 7: On Humility-Sixth degree 49-50 \nThe sixth degree of humility is that a monk be content with the poorest and worst of everything\, and that in every occupation assigned him he consider himself a bad and worthless workman\, saying with the Prophet\, “I am brought to nothing and I am without understanding; I have become as a beast of burden before You\, and I am always with You” (Ps: 22-23).
URL:https://laycisterciansofgethsemani.org/event/rule-of-benedict-reflections-7-pm-cdt/
CATEGORIES:LCG open events
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221004
DTEND;VALUE=DATE:20221005
DTSTAMP:20260403T173221
CREATED:20221002T221712Z
LAST-MODIFIED:20221002T221712Z
UID:9175-1664841600-1664927999@laycisterciansofgethsemani.org
SUMMARY:St. Francis of Assisi
DESCRIPTION:A Reading from The Testament of St. Francis of Assisi.[1] \nThe Lord granted me\, Brother Francis\, to begin to do penance in this way: While I was in sin\, it seemed very bitter to me to see lepers. And the Lord Himself led me among them and I had mercy upon them. And when I left them that which seemed bitter to me was changed into sweetness of soul and body; and afterward I lingered a little and left the world. \nAnd the Lord gave me such faith in churches that I would simply pray and speak in this way: “We adore you\, Lord Jesus Christ\, in all Your churches throughout the world\, and we bless You\, for through Your holy cross You have redeemed the world.” \nAnd after the Lord gave me brothers\, no one showed me what I should do\, but the Most High Himself revealed to me that I should live according to the form of the Holy Gospel. And I had this written down simply and in a few words and the Lord Pope confirmed it for me. And those who came to receive life gave to the poor everything which they were capable of possessing and they were content with one tunic\, patched inside and out\, with a cord and short trousers. And we had no desire for anything more. We [who were] clerics used to say the Office as other clerics did; the lay brothers said the Our Father; and we quite willingly stayed in churches. And we were simple and subject to all. \nAnd I used to work with my hands\, and I [still] desire to work; and I firmly wish that all my brothers give themselves to honest work. Let those who do not know how [to work] learn\, not from desire of receiving wages for their work but as an example and in order to avoid idleness. And when we are not paid for our work\, let us have recourse to the table of the Lord\, seeking alms from door to door. The Lord revealed to me a greeting\, as we used to say: “May the Lord give you peace.” \nLet the brothers beware that they by no means receive churches or poor dwellings or anything which is built for them\, unless it is in harmony with [that] holy poverty which we have promised in the Rule\, [and] let them always be guests there as pilgrims and strangers. \n     [1]Francis and Clare: The Complete Works\, tr. RJ Armstrong OFM & IC Brady OFM\, Paulist Press NY 1982. pp.154-156.
URL:https://laycisterciansofgethsemani.org/event/st-francis-of-assisi/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221003
DTEND;VALUE=DATE:20221004
DTSTAMP:20260403T173221
CREATED:20221002T222504Z
LAST-MODIFIED:20221002T222504Z
UID:9177-1664755200-1664841599@laycisterciansofgethsemani.org
SUMMARY:Consecration Louisville Cathedral
DESCRIPTION:A READING ABOUT THE CHRISTIAN COMMUNITY AS THE NEW TEMPLE\, \nFROM A BOOK BY FR JEAN DANIELOU.[1] \nIt is the manhood of Jesus that is the Temple of the new Law\, but this manhood must be taken as a whole\, that is to say\, it is the Mystical Body in its entirety; this is the complete and final Temple. The dwelling of God is the Christian community whose Head is in heaven\, and whose members are still making their earthly pilgrimage; it is the true Temple of which the Temple of stone was the figure. “Be you also as living stones built up\, a spiritual house\, a holy priesthood\, to offer up spiritual sacrifices\, acceptable to God by Jesus Christ”(1Pt2\,5). “Now therefore you are no more strangers and foreigners: but you are fellow citizens with the saints and the domestics of God\, built upon the foundation of the apostles and prophets\, Jesus Christ himself being the chief corner stone: in whom all the building\, being framed together\, grows up into a holy temple in the Lord”(Eph2\,19-21). \nThere is a basic difference between the Temple at Jerusalem and the Christian Church. Under the old law\, the presence of God is connected with the building of stone; under the new law\, it is connected with the spiritual community. The church of stone is not in the succession of the Temple\, but of the synagogue; it is the assembly\, the ecclesia\, the meeting-place. Or rather\, at the same time it continues both of them\, since it is the normal place for the sacrifice. But it can be dispensed with; it is not necessary that it should be there for the celebration of the Mass\, while the community is necessary. \nThus is fulfilled the saying of Jesus: “Where there are two or three gathered together in my name\, there am I in the midst of them”(Mt18\,20). It is the essential condition required for the offering of an acceptable host that is presented in the Sermon on the Mount\, where it is written: “If you offer your gift at the altar\, and there you remember that your brother has any thing against you\, go first to be reconciled to your brother: and then coming you shall offer your gift”(Mt5\,23-24). No offering is accepted save that which is made in charity\, in community. For there the temple is\, the one and only place where man is in the presence of God. \nThis is an extraordinary fact\, as extraordinary in its own order as the presence of God in the Temple at Jerusalem. God enters into relationship not with isolated souls\, but with the community. Through the baptismal rites\, the entry of the catechumen into the church of stone is a figure of entry into the living Church\, into the community which is the place of meeting with God. Of this meeting the Eucharist is the permanent sign\, being at once the sacrament of the mystical body and the sign of the real presence\, and bringing about at the same time union with God and the strengthening of the bonds of charity. Sin has the effect simultaneously of alienating the sinner from the presence of God\, and of separating the sinner from the community. The primitive discipline of the Church made this clear when it excluded the sinner publicly from the community. The sinner still remains excluded from communion; and reconciliation with God is necessarily required by the community as intermediary. This is the meaning of confession\, in which the priest represents the people\, which itself represents God. \nThis is why the Church has the deposit of the living Word of God. It is in her that the Word mysteriously dwells\, thus continuing the Incarnation of the Logos. We come to faith in Christ not by the study of dead literary documents\, but in a preliminary way through the living witness of an organism sustained and animated by Christ\, through the teaching of the living Apostolic Church; in a full and effective way by immediate contact with the living Christ in the Church\, through the operation of grace acting in all its fullness in the sacrament. \n    [1]The Presence of God\, Jean Danielou\, Baltimore 1958\, 29-31.
URL:https://laycisterciansofgethsemani.org/event/consecration-louisville-cathedral/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221002
DTEND;VALUE=DATE:20221003
DTSTAMP:20260403T173221
CREATED:20221002T120138Z
LAST-MODIFIED:20221002T120138Z
UID:9162-1664668800-1664755199@laycisterciansofgethsemani.org
SUMMARY:Skema 27th Week in Ordinary Time
DESCRIPTION:  \n\n\n\nBiblical Readings for Office and Mass\n27th Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (II)\nOctober 2 – 8\, 2022\n\n\n \nSun\n2\nMon\n3\nTue\n4\nWed\n5\nThu\n6\nFri\n7\nSat\n8\n\n\nOffice\n27th Sunday\nLouisville Cathedral\nSt Francis\nWeekday\nSt Bruno\nOur Lady of the Rosary\nWeekday\n\n\nVigils\nSir 18:1-18\n2 Chron 7:1-16\nSir 18:19-33\nSir 19:1-17\nSir 19:20-30\nJudith 15:8-16:2\, 11-16\nSir 20:1-15\n\n\nLauds\nMic 5:9-14\nEzek 43:1-7a\nMic 6:1-8\nMic 6:9-16\nMic 7:1-7\nSir 39:12-22\nMic 7:8-10\n\n\nMass\n141\n701.1\, 704.3\, 706.2\n462\n463\n464\n465\n466\n\n\n1st\nHabb 1:2-3; 2:2-4\nHeb 12:18-19\, 22-24\nGal 1:13-24\nGal 2:1-2\, 7-14\nGal 3:1-5\nGal 3:7-14\nGal 3:22-29\n\n\n2nd\n2 Tim 1:6-8\, 13-14\n \n \n \n \n \n \n\n\nGospel\nLuke 17:5-10\nLuke 19:1-10\nLuke 10:38-42\nLuke 11:1-4\nLuke 11:5-13\nLuke 11:15-26\nLuke 11:27-28\n\n\nVespers\nPhilem 12-25\nActs 7:44-50\nJas 1:1-11\nJas 1:12-18\nJas 1:19-27\nActs 1:12-14\nJas 2:1-13\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n  \n 
URL:https://laycisterciansofgethsemani.org/event/skema-27th-week-in-ordinary-time/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221002
DTEND;VALUE=DATE:20221003
DTSTAMP:20260403T173221
CREATED:20221002T120027Z
LAST-MODIFIED:20221002T163659Z
UID:9160-1664668800-1664755199@laycisterciansofgethsemani.org
SUMMARY:27th Sunday in Ordinary Time
DESCRIPTION:A Commentary on the Gospel of Luke by St. Augustine [1] \nReading the holy gospel nourishes in us the habit of prayer\, builds up our faith\, and disposes us to trust in the Lord rather than in ourselves. What more powerful motive to prayer could be proposed to us than the parable of the unjust judge? An unprincipled man\, without fear of God or regard for other people\, that judge nevertheless ended by granting the widow’s petition. No kindly sentiment moved him to do so; he was rather worn down by her pestering. Now if a man can grant a request even when it is odious to him to be asked\, how can we be refused by the one who urges us to ask? \nHaving persuaded us\, therefore\, by a comparison of opposites that we ought always to pray and never lose heart\, the Lord goes on to put the question: Nevertheless\, when the Son of Man comes\, do you think he will find faith on earth? Where there is no faith\, there is no prayer. Who would pray for something he did not believe in? So when the blessed apostle exhorts us to pray he begins by declaring: Whoever calls on the name of the Lord will be saved; but to show that faith is the source of prayer and the stream will not flow if its springs are dried ip\, he continues: But can people call upon him in whom they do not believe? \nWe must believe\, then\, in order to pray; and we must ask God that the faith enabling us to pray may not fail. Faith gives rise to prayer\, and this prayer obtains an increase of faith. Faith\, I say\, gives rise to prayer\, and is in turn strengthened by prayer. It was to guard against their faith failing in times of temptation that the Lord told his disciples: Watch and pray that you may not enter into temptation. \n            Watch\, he says: and pray that you may not enter into temptation. What does it mean to enter into temptation? It means to turn one’s back on faith. Temptation grows stronger in proportion as faith weakens\, and becomes weaker in proportion as faith grows strong. To convince you\, beloved\, that he was speaking of the weakening and loss of faith when he told his disciples to watch and pray that they might not enter into temptation\, the Lord said in this same passage of the gospel: This night Satan has demanded to sift you like wheat; but I have prayed for you\, Peter\, that your faith may not fail. Is the protector to pray\, while the person in danger has no need to do so? \nBut in asking whether the Son of Man would find faith on earth at his coming\, the Lord was speaking of perfect faith. That kind of faith is indeed hardly to be found on earth. Look at God’s Church: it is full of people. Who would come here if faith were non-existent? But who would not move mountains if that faith were present in full measure? Mark the apostles: they would never have left everything they possessed and spurned worldly  ambition to follow the Lord unless their faith had been great; and yet that faith of theirs could not have been perfect\, otherwise they would not have asked the Lord to increase it. \n[1]  Journey with the Fathers – Year C – New Coty Press – 1994 – pg 122
URL:https://laycisterciansofgethsemani.org/event/27th-sunday-in-ordinary-time/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221001
DTEND;VALUE=DATE:20221002
DTSTAMP:20260403T173221
CREATED:20220924T113712Z
LAST-MODIFIED:20220924T113712Z
UID:9148-1664582400-1664668799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Theresa of Child Jesus
DESCRIPTION:10SN0102 \n10.01.2022 \n  \nThe mission of St. Thérèse of Lisieux: a reading from a book by Hans Urs von Balthasar. 1 \nThere can be no doubt that Thérèse of Lisieux was directly entrusted by God with a mission to the Church. Thérèse’s mission\, at the very first glance\, displays the marks of a clearly defined\, and quite exceptional character. This is much less due to the personal drama of the little saint than to the sacred Form into which the trickling grains of petty anecdotes are compressed\, into a hard\, unbreakable block\, by a firm invisible hand. It is contrary to all expectation that the simple\, modest story of this little girl should eventually culminate\, as it irrefutably does\, in the enunciation of theological truths. Originally she herself never dreamt that she might be chosen to bear some fundamental message to the Church. She only became aware of it gradually; in fact\, it did not occur to her until her task was almost completed\, after she had already lived out her teaching and was writing the last chapters of her book. Suddenly\, as she saw it all laid out before her\, she recognized its strangeness\, that in her obedience she had unwillingly conceived something beyond her own personality. And now that she saw it she also understood it\, and seized it with a kind of violence. \nEver since her childhood Thérèse had shown a striking inclination to meditating and reflecting upon herself. [This] meant that when she discovered her mission she became intensely conscious of it in a manner rare amongst the saints. At that moment she realized she was to be set on a pedestal\, and that every bit of her life\, even its smallest details\, would be used as a pattern for many of the little ones. She regards the publication of her manuscript as an important work; she knows that all the world will love me@\, and that her writings will do a great deal of good. During her last months\, as if making her last will and testament\, she repeats constantly: One must tell souls Exactly the same expressions recur in reference to the mission she is soon to begin in heaven: AI feel that my mission will soon begin C to teach souls to love God as I love Him\, to give them my  little way. If my wishes are realized\, I shall spend my Heaven on earth until the end of the world. Similarly she recognizes the function within the Church of her mission. She not only foresees the proclamation of her own sanctity Y but she also\, as it were\, foresaw the canonization of her doctrine. The two are not separable C it is not so much her writings as her life itself which is her doctrine\, especially since her writings speak about her life more than anything else. Nor does she hesitate to propose her life as an example for the Church\, because it is in her life that she sees the realization of that doctrine which can do so much good. \nSo her life only contains exemplary value for the Church insofar as the Holy Spirit has possessed her and used her in order to demonstrate something for the sake of the Church\, opening up new vistas onto the Gospels. That\, and that alone\, should be the motive for the Church’s interest in Thérèse. That\, and that alone\, should engage the attention of those who feel themselves put off my many features of her cultus\, or even of her character\, or who experience indefinable objections to them. In fact\, there are few other cases in which it is so prudent to distinguish between the mission of a saint and its essentials. \nIn the case of Thérèse of Lisieux the dramatic tension between her mission and her person needs specially to be borne in mind\, and to be appreciated primarily in theological terms; the essence of sanctity has to be grasped as truly evangelical\, as belonging to the Church\, as a mission and not simply as an individual ascetical\, mystical manifestation. Moreover it is not just because of contemporary needs but because of the depth of revealed truth that portraits of the saints must in future be remodeled\, so that the saints can again live amongst us\, and in us\, as the best protectors and inspirers of the community of the saints\, which is the Church. \n1 \nThérèse of Lisieux: The Story of a Mission\, trans. by Donald Nicholl\, New York: Sheed and Ward\, 1954\, pp xix ff.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-theresa-of-child-jesus/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20220930
DTEND;VALUE=DATE:20221001
DTSTAMP:20260403T173221
CREATED:20220924T113418Z
LAST-MODIFIED:20220924T113418Z
UID:9146-1664496000-1664582399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Jerome
DESCRIPTION:09SN3002 \n09.30.2022 \nSaint Jerome’s advice about Scripture: a reading from his letter to Paulinus. 1 \nYou see how\, carried away by my love of the scriptures\, I have exceeded the limits of a letter yet have not fully accomplished my object. We have heard only what it is that we ought to know and to desire\, so that we too may be able to say with the psalmist: “My soul breaks out with the fervent desire it always has had for your judgments” (Ps 119.20). But the saying of Socrates about himself—“I only know this: that I know nothing”—is fulfilled in our case also. \nThe New Testament I will briefly deal with. Matthew\, Mark\, Luke and John are the Lord’s team of four\, the true cherubim or store of knowledge. [Like the description in the prophet Ezekiel\,] with them the whole body is full of eyes\, they glitter as sparks\, they run and return like lightning\, their feet are straight feet\, and lifted up\, their backs also are winged\, ready to fly in all directions. They hold together each by each and are interwoven one with another: like wheels within wheels they roll along and go wherever the breath of the Holy Spirit wafts them. The apostle Paul writes to seven churches (for the eighth epistle\, that to the Hebrews\, is not generally counted in with the others). He instructs Timothy and Titus; he interceded with Philemon for his runaway slave. Of him I think it better to say nothing than to write inadequately. The Acts of the Apostles seem to relate a mere unvarnished narrative\, descriptive of the infancy of the newly born church; but when once we realize that their author is Luke the physician whose praise is in the gospel\, we shall see that all his works are medicine for the sick soul. The apostles James\, Peter\, John and Jude have published seven epistles at once spiritual and to the point\, short and long\, short that is in words but lengthy in substance so that there are few indeed who do not find themselves in the dark when they read them. The apocalypse of John has as many mysteries as words. In saying this I have said less than the book deserves. All praise of it is inadequate; manifold meanings lie hid in its every word. \nI beg of you\, my dear brother\, to live among these books\, to meditate upon them\, to know nothing else\, to seek nothing else. Does not such a life seem to you a foretaste of heaven here on earth? Let not the simplicity of the scripture or the poorness of its vocabulary offend you: for these are due either to the faults of translators or else to deliberate purpose: for in this way it is better fitted for the instruction of an unlettered congregation as the educated person can take one meaning and the uneducated another from one and the same sentence. I am not so dull or so forward as to profess that I myself know it \, or that I can pluck upon the earth the fruit which has its root in heaven\, but I confess that I should like to do so. I put myself before the man who sits idle and\, while I lay no claim to be a master\, I readily pledge myself to be a fellow-student. “Every one that asks\, receives; and those that seek\, find; and to those that knock\, it shall be opened” (Mt 7.8).Let us learn upon earth that knowledge which will continue with us in heaven.1Letter LIII in The Nicene and Post-Nicene Fathers\, Series Two\, Volume 6; translated by W. H. Fremantle\, p. 101-102. \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-jerome/
CATEGORIES:Vigils Readings
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DTEND;VALUE=DATE:20220930
DTSTAMP:20260403T173221
CREATED:20220924T113320Z
LAST-MODIFIED:20220924T113320Z
UID:9144-1664409600-1664495999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Michael & All Angels
DESCRIPTION:Currently unavailable
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-michael-all-angels/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20220928
DTEND;VALUE=DATE:20220929
DTSTAMP:20260403T173221
CREATED:20220924T112906Z
LAST-MODIFIED:20220924T112906Z
UID:9142-1664323200-1664409599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:OT-WIS07 \n09/28/22 \n  \nHOW ALL THINGS HAVE BEEN MADE IN WISDOM\, \n from a Sermon by St. Gregory of Nyssa[1] \n  \nHow is it then that the voice of the Lord\, which promises that God may be seen if we are pure\, should not contradict those who\, according to St Paul\, evidently speak the truth if they contend that the contemplation of God is beyond our power? \nI think it will be best first to say a few words relevant to this subject by way of digression\, so that our consideration of the present question may become more methodical. The Divine Nature\, whatever It may be in Itself\, surpasses every mental concept. For It is altogether inaccessible to reasoning and conjecture\, nor has there been found any human faculty capable of perceiving the incomprehensible; for we cannot devise a means of understanding inconceivable things. Therefore the great Apostle calls His ways “unsearchable”(Rom 11:33)\, meaning by this that the way that leads to the knowledge of the Divine Essence is inaccessible to thought. That is to say\, none of those who have passed through life before us has made known to the intelligence so much as a trace by which might be known what is above knowledge. \nSince such is He whose nature is above every nature\, the Invisible and Incomprehensible is seen and apprehended in another manner. Many are the modes of such perception. For it is possible to see Him who has “made all things in wisdom” (Ps 103:24) by way of inference through the wisdom that appears in the universe. It is the same as with human works of art where\, in a way\, the mind can perceive the maker of the product that is before it\, because he has left on his work the stamp of his art. In this\, however\, is seen not the nature of the artist\, but only his artistic skill which he has left impressed on his handiwork. Thus also\, when we look at the order of creation\, we form in our mind an image not of the essence\, but of the wisdom of Him who has made all things wisely. And if we consider the cause of our life\, that He came to create us not from necessity\, but from the free decision of His Goodness\, we say that we have contemplated God by this way\, that we have apprehended his Goodness–though again not His Essence\, but His Goodness. It is the same with all other things that raise the mind to transcendent Goodness\, all these we can term apprehensions of God\, since each one of these sublime meditations places God within our sight. For power\, purity\, constancy\, freedom from contrariety–all these engrave on the soul the impress of a Divine and transcendent Mind. Hence it is clear through what has just been said that the Lord speaks the truth when He promises that God will be seen by those who have a pure heart; nor does Paul deceive when he asserts in his letters that no one has seen God nor can see Him. For He is invisible by nature\, but becomes visible in His energies. For He may be contemplated in the things that are referred to Him. \n     [1]LIGHT FROM LIGHT\, Edited by L. Dupre & J. Wiseman\, OSB (Paulist Press\, NY  1988) pp. 50-51.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-9/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20220927
DTEND;VALUE=DATE:20220928
DTSTAMP:20260403T173221
CREATED:20220924T112724Z
LAST-MODIFIED:20220924T112724Z
UID:9140-1664236800-1664323199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Vincent de Paul
DESCRIPTION:09SN2702 \n09.27.22 \nFrom a writing by St Vincent de Paul  [1] \nEven though the poor are often rough and unrefined\, we must not judge them from external appearances nor from the mental gifts they seem to have received. On the contrary\, if you consider the poor in the light of faith\, then you will observe that they are taking the place of the Son of God who chose to be poor. Although in his passion he almost lost the appearance of a man and was considered a fool by the Gentiles and a stumbling block by the Jews\, he showed that his mission was to preach to the poor. He sent me to preach the good news to the poor. We also ought to have this same spirit and imitate Christ’s actions\, that is\, we must take care of the poor\, console them\, help them\, support their cause. \nSince Christ willed to be born poor\, he chose for himself disciples who were poor. He made himself the servant of the poor and shared their poverty. He went so far as to say that he would consider every deed which either helps or harms the poor as done for or against himself. Since God surely loves the poor\, he also loves those who love the poor. For when one person holds another dear\, he also includes in his affection anyone who loves or serves the one he loves. That is why we hope that God will love us for the sake of the poor. So when we visit the poor and needy\, we try to be understanding where they are concerned. We sympathize with them so fully that we can echo Paul’s words: I have become all things to all people. Therefore we must try to be stirred by our neighbor’s worries and distress. We must beg God to pour into our hearts sentiments of pity and compassion and to fill them again and again with these dispositions. \nIt is our duty to prefer the service of the poor to everything else and to offer such service as quickly as possible. If a needy person requires medicine or other help during prayer time\, do whatever has to be done with peace of mind. Offer the deed to God as your prayer. Do not become upset or feel guilty because you interrupted your prayer to serve the poor. God is not neglected if you leave him for such service. One of God’s works is merely interrupted so that another can be carried out. So when you leave prayer to serve some poor person\, remember that this service is performed for God. Charity is certainly greater than any rule. Moreover\, all rules must lead to charity. Since she is a noble mistress\, we must do whatever she commands. With renewed devotion\, then\, we must serve the poor\, especially beggars and outcasts. They have been given to us as our masters and patrons. \n[1] \nThe Liturgy of the Hours vol. IV Catholic Book Publishing Co – New York – 1975 – pg 1424
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-vincent-de-paul/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220926
DTEND;VALUE=DATE:20220927
DTSTAMP:20260403T173221
CREATED:20220924T112629Z
LAST-MODIFIED:20220924T112629Z
UID:9138-1664150400-1664236799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Office for Vocations
DESCRIPTION:A READING ABOUT THE MONK AND THE WORLD \nfrom a Book by Thomas Merton.[1] \nThe monastic life is a search for God and not a mission to accomplish this or that work for souls.  The monk fulfills his function in the Church in proportion as he finds God in the peculiar way that God makes possible for him. Each of us will find God in our own way\, but all of us together will find Him by living together in the Spirit\, in perfect charity\, as members of one another in Christ\, recognizing the fact that Christ lives in us both as a community and as individuals.  Our vocation is to live by the will of God in prayer and sacrifice that we may become able to see and glorify Christ in His Church and reach perfect union with Him by the action of the Spirit\, in the sanctuary of our own souls.  Thus we return\, through Christ\, to the Father of all. \nWe must never forget that we will not be able to do this unless we have really renounced the past and left the world for the love of God.  It is not possible to be a monk and at the same time to live in the monastery in a spirit of compromise\, retaining all the comforts and ambitions and concerns that characterize life n the world.  Without true metanoia\, a true conversion of one’s whole life\, monastic discipline is an illusion.  There must be a total reorientation of our entire being from the love of self to the love of God.  We cultivate “contempt” for the world in the sense in which the world is opposed to God.  But at the same time\, we retain our  love for and concern with all those souls redeemed by Christ\, who are struggling to find Him and serve Him even in the midst of the world–and above all for those who\, loved and sought by Christ\, never think of Him and have never\, perhaps\, heard His Holy Name. \nIt would be an illusion to think that the monk could live entirely unre­lated to the rest of the world.  As individuals\, it is true\, we retain only a minimum of contact with worldly society.  We live in solitude\, far from the world’s cities.  We do not go out to preach or teach.  We remain in the cloister contemplating and praising God.  Nevertheless\, we are inextricably involved in the common sufferings and problems of the society in which we live.  From these sufferings and problems there is and can be no escape. \nOn the contrary\, they may perhaps be felt more acutely\, because in a more spiritual form in the cloister.  Far from being exempted from service in the battles of his age\, the monk\, as a Soldier of Christ\, is appointed to fight these battles on a spiritual\, hidden front–in mystery–by prayer and self-sacrifice.  We cannot do this unless we are somehow in contact with the rest of the world\, somehow identified with the others who suffer outside the cloister walls and for whom we are fighting in our solitude\, fighting not against flesh and blood “but against principalities and powers\, against the rulers of the world of this darkness\, and against the spirits of wickedness in the high places” (Eph 6\,12). \nHence\, though we are withdrawn from the world\, we preserve an inti­mate spiritual contact with those with whom we are actually or potentially united “in Christ”–in the Mystery of our unity in the Risen Savior\, the Son of God.  Their needs are our own\, their interests are our interests\, their joys and sorrows are ours\, for we have identified ourselves with them not only by a realization that they all share one human nature\, but above all by the charity of Christ\, poured forth in our hearts by the Holy Spirit who is given to us in Christ. \n     [1]Basic Principles of Monastic Spirituality\,  Gethsemani\, KY. 1957\, 28-29.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-office-for-vocations-4/
CATEGORIES:Vigils Readings
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DTSTAMP:20260403T173221
CREATED:20220924T112501Z
LAST-MODIFIED:20220924T112501Z
UID:9136-1664064000-1664150399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:NT-LK27 \n09.25.22 \n  \nA Commentary on the Gospel of Luke by St John Chrysostom [1] \n  \nIt is worthwhile inquiring why the rich man saw Lazarus in Abraham’s arms\, and not in the company of some other righteous person. The reason is that Abraham was hospitable\, and so the sight of Lazarus with Abraham was meant to reproach the rich man for his own inhospitality. Abraham used to pursue even passers-by and drag them into his home\, whereas the rich man disregarded someone lying in his own doorway. Although he had within his grasp so great a treasure\, such an opportunity to win salvation\, he ignored the poor man day after day. He could have helped him but he failed to do so. The patriarch was not like that but just the opposite. He would sit in his doorway and catch all who passed by. And just as a fisherman casting a net into the sea hauls up fish\, yes\, but also quite often gold and pearls\, so Abraham while catching people in his net finished by catching angels\, though strangely enough without knowing it. \nEven Paul marvels at this and gives the advice: Remember to welcome strangers into your homes\, for some by doing so have entertained angels without knowing it. And he did well to say without knowing it\, for if Abraham had welcomed his guests with such kindness because he knew who they were he would have done nothing remarkable. He is praiseworthy only because\, without knowing who the passers-by were and taking them to be simply human wayfarers\, he yet invited them in with such good will. \nAnd this is true of you also. If you show much eagerness in welcoming some famous and distinguished person you do nothing remarkable; often the high rank of a guest compels even a reluctant host to show every sign of courtesy. But we do something truly great and admirable when we give a most courteous welcome to all\, even the outcasts of society or people of humble condition. Hence Christ himself praised those who so acted\, declaring: Whatever you did for one of these very poor people you did to me. He also said: It is not your Father’s will that one of these little ones should perish. Indeed throughout the gospel Christ speaks a great deal about the little people and those of the humblest condition. \nAnd so Abraham also\, knowing this\, did not ask who travelers were or where they come from\, as we do today\, but simply welcomed them all. Anyone wishing to show kindness should not inquire into other people’s lives\, but has only to alleviate their poverty and supply their needs\, as Christ commanded when he said: Imitate your Father in heaven\, who makes his sun to rise on good and bad alike\, and sends rain on the just and unjust. \n[1] Journey with the Fathers – Year C – New City Press – 1984 – pg 120
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-8/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20220925
DTEND;VALUE=DATE:20220926
DTSTAMP:20260403T173221
CREATED:20220924T112315Z
LAST-MODIFIED:20220924T112315Z
UID:9134-1664064000-1664150399@laycisterciansofgethsemani.org
SUMMARY:SKEMA - 26th Week in Ordinary Time
DESCRIPTION:  \n\n\n\nBiblical Readings for Office and Mass\n26th Week in Ordinary Time\n\n\nMass Readings: Sunday (C)\, Weekdays (II)\nSeptember 25 – October 1\, 2022\n\n\n \nSun\n25\nMon\n26\nTue\n27\nWed\n28\nThu\n29\nFri\n30\nSat\n1\n\n\nOffice\n26th Sunday\nOffice for Vocations\nSt Vincent de Paul\nWeekday\nSt Michael & All Angels\nSt Jerome\nSt Theresa of the Child Jesus\n\n\nVigils\n2 Macc 14:15-30\n2 Macc 14:31-46\n2 Macc 15:1-20\n2 Macc 15:21-39\nDan 10:4-11:1\nSir 17:1-15\nSir 17:17-32\n\n\nLauds\nMic 3:5-8\nMic 3:9-12\nMic 4:1-5\nMic 4:6-8\nTobit 12:6-15\nMic 4:9-14\nMic 5:1-8\n\n\nMass\n138\n455\n456\n457\n647\n459\n460\n\n\n1st\nAmos 6:1a\, 4-7\nJob 1:6-22\nJob 3:1-3\, 11-17\, 20-23\nJob 9:1-12\, 14-16\nRev 12:7-12a\nJob 38:1\, 12-21; 40:3-5\nJob 42:1-3\, 5-6\, 12-17\n\n\n2nd\n1 Tim 6:11-16\n \n \n \n \n \n \n\n\nGospel\nLuke 16:19-31\nLuke 9:46-50\nLuke 9:51-56\nLuke 9:57-62\nJohn 1:47-51\nLuke 10:13-16\nLuke 10:17-24\n\n\nVespers\n1 Tim 6:17-21\nTit 1:1-13a\nTit 2:1-10\nTit 2:11-3:7\nHeb 1:5-14\nTit 3:8-15\nPhilem 1-11\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n  \n  \n  \n 
URL:https://laycisterciansofgethsemani.org/event/skema-26th-week-in-ordinary-time/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20220924
DTEND;VALUE=DATE:20220925
DTSTAMP:20260403T173221
CREATED:20220916T111259Z
LAST-MODIFIED:20220916T111259Z
UID:9086-1663977600-1664063999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Memorial B.V.M.
DESCRIPTION:  \n  \nWhen Gabriel Appeared to Mary\,  \nfrom the Hymns on the Nativity\,  by St. Ephrem the Syrian.[1] \n  \nWhat indeed was the pure woman doing at the moment \nwhen Gabriel was sent down to her? \nShe saw him perhaps at the moment of prayer\, \nfor Daniel was also at prayer when he saw Gabriel\, \nfor prayer is next of kin to good tidings. \nIt is right that they should delight one another \nas Mary did Elizabeth\, her next of kin. \nThe dove bore good tidings for prayer. \nBy Abraham’s prayer good tidings proliferated. \nHezekiah’s prayer hastened and proclaimed \ngood tidings to him. \nThe centurion’s good tidings caused his prayers \nto be joyful. \nand on the roof terrace Simon was made joyful\, \nAnd Zechariah at the reward of his incense; \nhis good tidings came because of his incense. \nAll good tidings came to the harbor of petition; \nthis greatest of all good tidings\, \nthe cause of all rejoicing\, \nfound Mary at prayer and eagerly desired her. \nFor Gabriel\, inhabiting an honorable old man\, \nentered and greeted her so that she would not tremble\, \nso that the modest girl would not see \na youthful face and be sad. \nTo two pure old men and to a virgin girl\, \nto them alone Gabriel was sent with good tidings. \nIn the will their natures are similar \nand resemble one another.   – over – \nThe virgin and the barren woman and Daniel the faithful: \nOne brought forth the revelation of the word\, \nand the other a voice for the wilderness\, \nand the virgin the Word of the Most High. \nLest He bewilder the onlookers by His greatness\, \nHe drew Himself up from all the land of the Hebrews \nand from all Judah and all Bethlehem \nuntil He filled a small womb\, \nand as if he were a seed in our garden \nor a small flash of light for our pupil\, \nHe shone forth and diffused and filled the earth. \n  \n     [1]Ephrem the Syrian\, Paulist Press CWS\, l989. “Hymns on the Nativity\, Hymn 2” p.79-81
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-memorial-b-v-m-4/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20220923
DTEND;VALUE=DATE:20220924
DTSTAMP:20260403T173221
CREATED:20220916T111114Z
LAST-MODIFIED:20220916T111114Z
UID:9084-1663891200-1663977599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Pio of Pietrelcina (Padre Pio)
DESCRIPTION:  \nSt. Pio of Pietrelcina (Padre Pio)  from Butler’s Lives of the Saints [1] \n  \nThe most famous stigmatist since St Francis of Assisi was born into a family of agricultural laborers in Pietrelcina\, northeast of Naples\, on May 25\, 1887. In 1903 he received the capuchin habit\, taking the name of Fra Pio. Seven years later he was ordained to the priesthood. Not long after this he began to experience pains in his hands and feet\, and on September 11\, 1911 he confessed to his spiritual director that he had had invisible stigmata for over a year. He also suffered the pains of Christ’s crown of thorns and scourging. \n  \nOn august 5\, 1918 he underwent the further mystical experience of “transverberation” (piercing with the lance)\, which left him with a wound in his side that bled continually. A month later the stigmata in his hands and feet became visible and remained so until the final day of his life. The Capuchins made no attempt to conceal Padre Pio’s condition\, which soon became known all over Italy and was the main cause of both his celebrity and the controversy that surrounded him. As people started flocking to his convent in their thousands\, the Vatican\, cautious as ever when faced with “private” favors and revelations\, had him examined by a succession of doctors. The physical manifestations were undeniable. But were they from God\, the psychosomatic effect of a disturbed personality\, or even a fraudulent attempt on his part of that of the convent to achieve notoriety? \n  \nHuge crowds attended his Masses\, during which he went into ecstatic states that could last for two hours or more. In July 1923 he received an order to say Mass in private\, but so real was the threat of a violent popular reaction that it was rescinded the following day. Padre Pio himself made no comment on his condition other than that he was “a mystery to himself” but his gifts should produce benefits for others. \n  \nHis community was able to ensure that they were so used when money offerings started coming in from his penitents and admirers. In January 1925\, he opened a twenty-bed hospital that was named after St. Francis and remained in operation for thirteen years. \n  \nThroughout this time apostolic visitations continued\, as the church authorities attempted to establish the “genuineness” of his stigmata and of his ever-growing ministry. In 1931 he was suspended from all priestly functions apart from saying Mass\, which he was required to do in private. However after two years official doubt again yielded to popular enthusiasm\, and the restrictions were lifted. \n  \nIn 1940\, with the particular support of Maria Pyle\, a wealthy American woman to whose mother he had ministered as she was dying in 1929\, Padre Pio was in a position to undertake a more ambitious hospital project. Medical and administrative committees were set up\, but the Second World War delayed further implementation of the project until 1946\, when a limited company was formed to carry the work forward. \n  \nBy 1948\, when the number of penitents was such that Padre Pio was obliged to establish an advanced booking system\, Pope Pius XII and the Vatican were taking a more favorable line. Padre Pio was invited to visit the Pope\, who suggested the formation of prayer groups to support the work of the hospital. His vision here was original. The schedule for each day was divided into times for prayer and times for science\, and he declared that he wanted the foundation to include an international study center\, a hospice for old people\, and a cenacle for spiritual exercises\, all to be run by a “new militia” in the service of the sick. \n  \nIn 1959 Padre Pio’s own health deteriorated. Then in August he recovered\, apparently miraculously\, when a statue of Our Lady of Fatima was brought into the hospital for two days. \n  \nHe died on September 23\, 1968\, and doctors who examined his body found his hands and feet unmarked and “fresh as those of a child”. He was beatified and later canonized by Pope John Paul II. In his address the Pope spoke not so much of Padre Pio’s extraordinary experiences but of the long hours the friar would spend in the confessional and of his extraordinary charity\, which\, he said\, “was poured like balm on the sufferings of his brothers and sisters.” \n[1] Butler’s Lives of Saints – New Full Edition – September – Liturgical Press – Collegeville\, MN – 2000 – pg 216f \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-pio-of-pietrelcina-padre-pio/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220922
DTEND;VALUE=DATE:20220923
DTSTAMP:20260403T173221
CREATED:20220916T110607Z
LAST-MODIFIED:20220920T154226Z
UID:9082-1663804800-1663891199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:  \nHOW ALL THINGS HAVE BEEN MADE IN WISDOM\, \n from a Sermon by St. Gregory of Nyssa[1] \nHow is it then that the voice of the Lord\, which promises that God may be seen if we are pure\, should not contradict those who\, according to St Paul\, evidently speak the truth if they contend that the contemplation of God is beyond our power? \nI think it will be best first to say a few words relevant to this subject by way of digression\, so that our consideration of the present question may become more methodical. The Divine Nature\, whatever It may be in Itself\, surpasses every mental concept. For It is altogether inaccessible to reasoning and conjecture\, nor has there been found any human faculty capable of perceiving the incomprehensible; for we cannot devise a means of understanding inconceivable things. Therefore the great Apostle calls His ways “unsearchable”(Rom 11:33)\, meaning by this that the way that leads to the knowledge of the Divine Essence is inaccessible to thought. That is to say\, none of those who have passed through life before us has made known to the intelligence so much as a trace by which might be known what is above knowledge. \nSince such is He whose nature is above every nature\, the Invisible and Incomprehensible is seen and apprehended in another manner. Many are the modes of such perception. For it is possible to see Him who has “made all things in wisdom” (Ps 103:24) by way of inference through the wisdom that appears in the universe. It is the same as with human works of art where\, in a way\, the mind can perceive the maker of the product that is before it\, because he has left on his work the stamp of his art. In this\, however\, is seen not the nature of the artist\, but only his artistic skill which he has left impressed on his handiwork. Thus also\, when we look at the order of creation\, we form in our mind an image not of the essence\, but of the wisdom of Him who has made all things wisely. And if we consider the cause of our life\, that He came to create us not from necessity\, but from the free decision of His Goodness\, we say that we have contemplated God by this way\, that we have apprehended his Goodness–though again not His Essence\, but His Goodness. It is the same with all other things that raise the mind to transcendent Goodness\, all these we can term apprehensions of God\, since each one of these sublime meditations places God within our sight. For power\, purity\, constancy\, freedom from contrariety–all these engrave on the soul the impress of a Divine and transcendent Mind. Hence it is clear through what has just been said that the Lord speaks the truth when He promises that God will be seen by those who have a pure heart; nor does Paul deceive when he asserts in his letters that no one has seen God nor can see Him. For He is invisible by nature\, but becomes visible in His energies\, for He may be contemplated in the things that are referred to Him. \n     [1]LIGHT FROM LIGHT\, Edited by L. Dupre & J. Wiseman\, OSB (Paulist Press\, NY  1988) pp. 50-51. \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-20/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20220921
DTEND;VALUE=DATE:20220922
DTSTAMP:20260403T173221
CREATED:20220916T110440Z
LAST-MODIFIED:20220916T110440Z
UID:9080-1663718400-1663804799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Matthew
DESCRIPTION:  \nMatthew\, Apostle and Evangelist\, from The Saints\, ed. John Coulson[1] \n  \nFew people love the tax collector.  Even in these days when the relation between taxer and taxed is\, no doubt\, scrupously correct\, his name strikes cold.  Much more was this so in the Palestine of the first century\, when it was in his interests to bully and harry and falsify.  But even the mild and honest tax collector was not acceptable to official Judaism: he did business with the gentile and handled his money; he was legally impure\, socially outcast.  A Jewish Rabbi would be bold indeed to invite him to join his inner circle of disciples: it would be a gesture of defiance to the established prejudice.  And so the formula ‘publicans and sinners’ slipped even into the phrase book of the evangelist and\, quaintly enough\, into the Gospel of Matthew the publican.  This term ‘publican’ by the way does not accurately describe Matthew’s profession but flatters it.  The Pharisees might despise it\, but the trade was a profitable one and much sought after: whether it be pursued honestly or dishonestly would depend on the character of the officer. \n  \n“And Jesus passed further on\, he saw Levi\, the son of Alpheus\, sitting at work in the customs-house and said to him\, “Follow me”; and he rose and followed him.  That this was a call to the apostolate there is no doubt – its terms too closely match those of the call of Simon and Andrew to be otherwise.  Yet ‘Levi’ does not appear in any list of the Twelve.  Now the vocation of the tax collector is reported in the first Gospel too\, but there he is called ‘Matthew’\, thus identifying him with the Matthew who appears in all the apostolic lists. The widely accepted and most natural explanation is that Matthew and Levi are one person with two Semitic names.  It may be that our Lord himself gave him the name Matthew (Mattai\, ‘gift of God’\, in Aramaic) as he gave Kepha to Simon. \n  \nThis Matthew then got up from his registers and henceforth – at our Lord’s suggestion – took a lesson from the lilies and birds that never did a day’s calculation in their lives.  His master was no longer Antipas\, the shrewd ‘fox’ but one who\, unlike the foxes\, had not even a home.  The change destroyed all Matthew’s worldly prospects:  Simon and Andrew might return to their fish\, but Matthew had thrown over a coveted business and could never recover it.  He left it gladly\, it seems and completely – at least it was not he but Judas who kept the accounts for the apostolic group. \n  \nAfter the incident of his call Matthew disappears from the New Testament except as a name in the apostolic lists.  What became of him?  We have a sentence from a book by Bishop Papias of Hieropolis. “Matthew wrote an ordered account of the oracles (of our Lord) and each interpreted these oracles according to his ability.”  Time had had its revenge.  When the need for a written gospel record began to be felt\, upon which of the Apostles would the choice fall?  Upon one who used the pen\, no doubt.  Poor Matthew was back where he started\, but this time with an eager will and high purpose.  In Palestine\, some time between the years 40 and 50\, this ex-civil servant produced not the lively and artless Gospel of St. Mark but the orderly\, almost ledger like\, treatise\, which we know as ‘The Gospel according to St. Matthew.’ \nAnd so Matthew’s old trade entered a new service; the accountant became an evangelist.  It is not surprising that he alone records his Master’s words; “Every scholar whose learning is of the kingdom of heaven…knows how to bring both new and old things out of his treasure house.  For there is no poor tool of ours that God’s service will not perfect and dignify. \n  \nIt is commonly but not unanimously affirmed he died a martyr’s death; but we know for certain that he lived a martyr’s life – and that is enough.  And for us he will always be the man who knew what money was and what it was not. \n     [1]The Saints.ed. John Coulson\, Guild Press-NY\,1957\,p.538-541. \n 
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-matthew/
CATEGORIES:Vigils Readings
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DTSTART;TZID=America/Chicago:20220920T200000
DTEND;TZID=America/Chicago:20220920T210000
DTSTAMP:20260403T173221
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
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DTSTART;TZID=America/New_York:20220920T080000
DTEND;TZID=America/New_York:20220920T170000
DTSTAMP:20260403T173221
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
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T173221
CREATED:20220920T152717Z
LAST-MODIFIED:20220920T163034Z
UID:8121-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:LCG Chicago test
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-13/
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T173221
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:20260403T173221
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:20260403T173221
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/
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T173221
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
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DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T173221
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/
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DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T173221
CREATED:20220920T150747Z
LAST-MODIFIED:20220920T161722Z
UID:8691-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Skema test
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-7/
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T173221
CREATED:20220920T150525Z
LAST-MODIFIED:20220920T161343Z
UID:7740-1663632000-1663718399@laycisterciansofgethsemani.org
SUMMARY:Vigils test
DESCRIPTION:
URL:https://laycisterciansofgethsemani.org/event/__trashed-6/
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20220920
DTEND;VALUE=DATE:20220921
DTSTAMP:20260403T173221
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/
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