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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260419
DTEND;VALUE=DATE:20260420
DTSTAMP:20260504T161331
CREATED:20260419T105749Z
LAST-MODIFIED:20260419T105749Z
UID:14826-1776556800-1776643199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 3rd Sunday of Easter
DESCRIPTION:From a commentary by a \n12th CENTURY AUTHOR \n◊◊◊ \nTheir eyes were opened and they knew him when he broke the bread. \nWhen bread is broken\, it is in a way diminished\, or “emptied”. By \nbreaking understand the virtue of humility\, by which Christ – even he who is the \nbread of life – broke\, diminished\, and emptied himself. And by emptying \nhimself he gave us knowledge of himself. \nThe hidden Wisdom of the Father\, and a treasure whole and concealed – \nwhat are they? Break your bread for the hungry\, Lord\, the bread that is yourself\, \nso that human eyes may be opened\, and it may not be regarded as a sin for us to \nlong to be like you\, knowing good and evil. Let him who from the beginning \nwished to strive after or grope for you in your undiminished state\, know you \nthrough the breaking of bread. \nBreak yourself that we may learn to break our own selves\, for you are not \nknown through the breaking of bread. Balaam heard the words of God and saw \nvisions of the Almighty\, but he fell with open eyes because he did not know the \nLord through the breaking of bread. It is the same today: you see many studying \nthe Scriptures\, teaching in cathedrals\, preaching in churches\, but their works do \nnot agree with their words. With words they claim to have a knowledge of God\, \nbut with their deeds they deny it\, because God cannot be known except through \nthe breaking of the bread. \nAnd in fact\, the Lord became our bread and we are his bread. He \ncondescended to eat his bread with sweat on his brow\, so that we might eat with \njoy. If you want to know him\, break yourself as he did\, because anyone who \nclaims to abide in Christ ought to live as he lived. The kingdom of God lies not in \nwords\, but in power. \nBreak yourself\, then\, by the labor of obedience\, by the humiliation of \nrepentance. Bear in your body the marks of Jesus Christ by accepting the \ncondition of a servant\, not of a superior. And when you have emptied yourself\, \nyou will know the Lord through the breaking of bread. True humility opens our \neyes\, “breaking” and diminishing the other virtues which might blind us with a \nspirit of pride\, and teaching us that of ourselves we are nothing. And when we \nhumble ourselves by self-contempt\, so much the more do we grow in the \nknowledge of God.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-3rd-sunday-of-easter-2/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260420
DTEND;VALUE=DATE:20260421
DTSTAMP:20260504T161331
CREATED:20260419T105905Z
LAST-MODIFIED:20260419T105905Z
UID:14828-1776643200-1776729599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:From the writing of \nDOM DAMASUS WINZEN \n◊◊◊ \nThe fact that the Church is rather a gift of the Spirit than the fruit of \nhuman endeavor gives to the apostolic Church a unique position in the history \nof the Church\, and makes the Acts of the Apostles of vital importance to the \nChristians of all ages. We people of the “century of progress” do not look into \nthe past to find there the pattern for the future. Accustomed as we are to think in \nterms progress\, any beginnings bear to us the mark of imperfection. The life of \nthe Church\, however\, is not ruled by the laws of human progress. Not being built \nup from the ground\, but descending from above\, the growth of the Church is like \nthat of a seed\, the gradual unfolding of a fundamental structure which is wholly \npresent already in the initial stage. \nThe risen Christ is the “seed” out of which the Church grows as an \noverflow of his abundance. From Christ the Church receives the divine life in the \nvessel of the sacraments\, to be administered\, not to be produced. From Christ \nshe receives the full light of revelation as an unalterable deposit\, to be handed \ndown\, not to be invented. The risen Christ sends to his Church the fullness of the \nHoly Spirit so that St Peter can truly state\, on the very day when the Church is \nborn\, that this outpouring of the Spirit is the fulfillment of an event which\, as \nJoel had announced\, would come about “in the last days”. The apostolic Church \nis the Church of “the first love”. The apostles who govern her are endowed with a \nfullness of grace never to be given to any of their successors. \nThe Church is built\, once and forever\, upon “the foundation of the \napostles”. For this reason the history of the Church is to a large extent the \nhistory of “reformations”. Again and again the Church has returned to the \napostolic pattern. \nTo restore the spirit of the apostolic Church in its original purity and zeal \nwas the avowed purpose of all the great saints and reformers. The Rule of St \nBenedict is nothing but an attempt to reestablish the ideal apostolic Church \nwithin the confines of a monastery. St Francis\, St Dominic\, St Ignatius and the \ngreat number of their followers received the inspiration for their Orders from \nthe Acts of the Apostles. The apostolic Church remains a model for our times \ntoo; not that we want to turn back the wheel of history and copy the external \nforms of a past age\, which is impossible\, but because we realize that the waters \nof the Holy Spirit are nowhere as pure as at their source.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-421/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260421
DTEND;VALUE=DATE:20260422
DTSTAMP:20260504T161331
CREATED:20260419T110007Z
LAST-MODIFIED:20260419T110007Z
UID:14830-1776729600-1776815999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Anselm
DESCRIPTION:he life of \nST ANSELM \n◊◊◊ \nAnselm\, son of a Lombard nobleman\, was one of the outstanding figures \nof the church in England. After a restless youth\, in 1059 he entered the \nmonastery of Bec in Normandy\, whose prior was Lanfranc\, who was to precede \nhim in the see of Canterbury. During the next thirty years Anselm wrote several \nof the philosophical and theological works that have been so influential\, works \nthat are characterized by a use of rational argument that made him “the father of \nScholasticism”; but his intellectual figure was softened by the sensitiveness of \nhis mind and the generosity of his heart. He was elected abbot of Bec in 1078\, \nand in 1093 King William II consented to nominate him to the archbishopric of \nCanterbury. \nHenceforth. Anselm’s public life was almost wholly conditioned by \ndissensions with William II and Henry I over relations between the church and \nthe state as represented by the king. Among the principles at stake was the \nelection of bishops without interference from the crown. William II soon made \ndetermined efforts to get rid of the archbishop\, and in 1097 Anselm went to \nRome\, where he remained for three years. During that time he wrote “Cur Deus \nHomo”\, one of the best known works on the Atonement. He also attended the \nCouncil of Bari\, and was instrumental in resolving the doubts of the Greek \nbishops in southern Italy about the Holy Spirit proceeding from the Son \n(Filioque). \nHe returned to England when Henry I came to the throne\, but Henry soon \nclaimed rights in respect of bishops and abbots that a council in Rome had been \nunable to recognize; Anselm was again in exile abroad from 1003 to 1007. \nAs a pastor he encouraged the ordination of native Englishmen among his \nclergy for whom he enforced celibacy; he emulated St Wulfstan in his opposition \nto slavery\, and he restored to the calendar the names of some of the English \nsaints that his predecessor Lanfranc had removed. As a statesmen he was \ndeficient: the monastery\, not the court\, was where he was at home. Many \nincidents recorded of his life testify no less than his writings to the \nattractiveness of his personal character. Anselm was canonized by being \nincluded among the doctors of the church by Pope Clement XI in 1720.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-anselm-2/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260422
DTEND;VALUE=DATE:20260423
DTSTAMP:20260504T161331
CREATED:20260419T110354Z
LAST-MODIFIED:20260419T110354Z
UID:14832-1776816000-1776902399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Bl Maria Gabriella
DESCRIPTION:From an article by Mother Martha Driscoll on \nBLESSED MARIA GABRIELLA \n◊◊◊ \nBorn in Sardinia on March 17\, 1914\, Maria Sagheddu grew up in a typical \nshepherd’s family. Life was not easy\, and the death of her father when she was \nonly four accustomed her to poverty and hard work from earliest childhood. A \nstubborn and willful child\, she had a passion to win\, both at school and at play\, \nand a strong determination to overcome any challenge. \nAt the age of eighteen\, Maria experienced some kind of conversion \nexperience. At the same time\, she voiced her desire to consecrate herself to God \nin religious life. She enrolled in Catholic Action and became active in teaching \ncatechism\, serving the poor\, the sick\, the unwanted. The most profound change\, \nhowever\, was in herself. “She became sweet and calm\,” was her mother’s brief \ncomment about a daughter who no longer lost her temper or became annoyed \nby the contradictions of life. \nAfter two and a half years of determined conversion\, her parish priest \nchose for her the hard and simple life of the Trappists. At the age of twenty-one\, \nshe entered the small\, poor Trappist monastery of Grottaferrata\, not far from \nRome. She received the habit on April 13\, 1936\, made her first vows on the Feast \nof Christ the King in October\, 1937\, contracted tuberculosis in the spring of \n1938\, and died on April 22\, 1939\, at the age of twenty-five. \nSr Maria Gabriella\, as she was called in the monastery\, became aware of \nprayer for Christian Unity through her Abbess\, Mother Pia Gullini. She \nencouraged the movement of prayer for the unity of Christians as promoted by \nAbbe Paul Couturier in his Octave of Prayer. Mother Pia began to direct the \nentire community to the special vocation of prayer… \nAlmost immediately an elderly Sister approached the Abbess and asked to \noffer her life for this cause. Exactly a month after the Novena\, the seventy-eight \nyear old Mother Immaculata died peacefully as a result of a stroke the week \nbefore. The community was informed of her offering\, and fervor for the cause of \nunity grew… During the Week of Prayer for Christian Unity…the next year\, it \nwas Sr Maria Gabriella who felt called to offer her life. The Abbess told her: “I \nwon’t say yes or no. Offer yourself to the will of God.” \nShortly afterward\, Sr Gabriella developed a cough and loss of energy. By \nEaster the abbess sent her for an x-ray. She spent forty days in a large public \nhospital in painful but futile attempts to cure the tuberculosis that had been \ndiagnosed. When she returned to the monastery\, she was taken to the infirmary\, \nwhere she spent the remaining ten months of her life in peace\, abandonment \nand growing joy as the definitive encounter with Christ grew near. \nSr Maria Gabriella went to the Lord on the evening of April 23\, 1939. It \nwas the fourth Sunday after Easter\, the Sunday of the Good Shepherd\, and the \nGospel proclaimed: “I have other sheep as well that are not of this fold. I must \nlead these also so that there will be but one Shepherd and one fold”. The \ncircumstance was seen as a confirmation that the offering of her life had been a \nresponse to a divine inspiration. On January 25\, 1983\, Maria Gabriella \nSagheddu was proclaimed Blessed by Pope John Paul II during the annual \necumenical celebration in the basilica of St Paul’s Outside the Walls at the end of \nthe Week of Prayer for Christian Unity.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-bl-maria-gabriella/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260423
DTEND;VALUE=DATE:20260424
DTSTAMP:20260504T161331
CREATED:20260419T110500Z
LAST-MODIFIED:20260419T110500Z
UID:14834-1776902400-1776988799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:From the treatise “On Prayer” by \nORIGEN \n◊◊◊ \n[Jesus] says\, “My Father gives you the true bread from heaven. For the \nbread of God is He who comes down from heaven and gives life to the world”. \nThe true bread is He who nourishes the true Man\, made in the image of God; \nand the one who has been nourished by it will come to be in the likeness of Him \nwho Created him. And what is more nourishing to the soul than the Word\, or \nwhat is more honorable than the Wisdom of God to the mind that holds it? What \nmore rightly corresponds to a rational nature than truth? \nBut if someone objects to this and says that He would not have taught us \nto ask for “daily bread” if He meant something else\, let him hear that even in the \nGospel according to John sometimes He speaks about it as though it were \nsomething other than Himself\, and sometimes as though He were Himself \n“bread.” An example of the first is\, “Moses gave you bread from heaven\, not the \ntrue bread\, but my Father gives you the true bread from heaven”. An example \nof referring it to Himself is what he says to those who said to him\, “Give us this \nbread always”: “I am the bread of life; he who comes to me shall not hunger\, \nand he who believes in me shall never thirst”. \nNow all food is called “bread” in Scripture\, as is clear from what is written \nabout Moses\, “For forty days I neither ate bread nor drank water”. How \nmanifold and varying\, then\, is the nourishing Word\, since not everyone can be \nnourished by the solid and vigorous food of divine teachings. That is why\, when \nHe wishes to offer food for an athlete\, suitable for the more perfect\, He says\, \n“The bread which I shall give for the life of the world is my flesh”\, and a little \nfurther on\, “Unless you eat the flesh of the Son of Man and drink His blood\, you \nhave no life in you..”. This is the “True food”\, the “flesh” of Christ… \nJust as the corporeal bread distributed to the body of the person to be \nnourished goes into his being\, so also “the living bread which came down from \nheaven” and is distributed to the mind and the soul gives a share in its own \npower to the person who provides himself food from it. And thus the bread we \nask will be “daily” in the sense that it will be “for our being.” \nMoreover\, just as the person nourished becomes empowered in differing \nways according to the quality of the food…so also it follows that the Word of God \nis given either as milk suitable for children or as vegetables fit for the sick or as \nmeat special for those taking part in the contests. And the different ones\, each \nnourished in proportion to how he places himself in the power of the Word\, are \nable to do different things and become different kinds of people. \nTherefore\, “daily bread\,” that is\, “bread for being\,” is what corresponds \nmost closely with a rational nature and is akin to Being itself. It procures at one \ntime health\, vigor\, and strength to the soul; and since the Word of God is \nimmortal\, it shares its own immortality with the one who eats it.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-422/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260424
DTEND;VALUE=DATE:20260425
DTSTAMP:20260504T161331
CREATED:20260419T110640Z
LAST-MODIFIED:20260419T110640Z
UID:14836-1776988800-1777075199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:From the encyclical “Ut Unum Sint” by \nPOPE JOHN PAUL II \n◊◊◊ \nAt the Second Vatican Council\, the Catholic Church committed herself \nirrevocably to following the path of the ecumenical venture\, thus heeding the \nspirit of the Lord\, who teaches people to interpret carefully the “signs of the \ntimes”. The experiences of these years have made the Church even more \nprofoundly aware of her identity and mission in history. The Catholic Church \nacknowledges and confesses the weaknesses of her members\, conscious that \ntheir sins are so many betrayals of and obstacles to the accomplishment of the \nSavior’s plan. Because she feels herself constantly called to be renewed in the \nspirit of the Gospel\, she does not cease to do penance. At the same time\, she \nacknowledges and exalts still more the power of the Lord\, who fills her with the \ngift of holiness\, leads her forward\, and conforms her to his Passion and \nResurrection. \nTaught by the events of her history\, the Church is committed to freeing \nherself from every purely human support\, in order to live in depth the Gospel \nlaw of the Beatitudes. Conscious that the truth does not impose itself except “by \nvirtue of its own truth\, as it makes its entrance into the mind at once quietly and \nwith power”\, she seeks nothing for herself but the freedom to proclaim the \nGospel. Indeed her authority is exercised in the service of truth and charity. \nTogether with all Christ’s disciples\, the Catholic Church bases upon God’s \nplan her ecumenical commitment to gather all Christians into unity. Indeed\, \n“the Church is not a reality closed in on herself. Rather\, she is permanently open \nto missionary and ecumenical endeavor\, for she is sent to the world to announce \nand witness\, to make present and spread the mystery of communion which is \nessential to her\, and to gather all people and all things into Christ\, so as to be for \nall an “inseparable sacrament of unity”. \nThe unity of all divided humanity is the will of God. For this reason He \nsent His son\, so that by dying and rising for us he might bestow on us the Spirit \nof love. On the eve of his sacrifice on the Cross\, Jesus himself prayed to the \nFather for his disciples and for all those who believe in him\, that they might be \none\, a living communion. This is the basis not only of the duty\, but also of the \nresponsibility before God and his plan\, which falls to those who through \nBaptism become members of the Body of Christ\, a Body in which the fullness of \nreconciliation and communion must be made present. How is it possible to \nremain divided\, if we have been “buried” through Baptism in the Lord’s death\, \nin the very act by which God\, through the death of His Son\, has broken down the \nwalls of division? Division openly contradicts the will of Christ\, provides a \nstumbling block to the world\, and inflicts damage on the most holy cause of \nproclaiming the Good News to every creatures.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-423/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260425
DTEND;VALUE=DATE:20260426
DTSTAMP:20260504T161331
CREATED:20260419T110754Z
LAST-MODIFIED:20260419T110754Z
UID:14838-1777075200-1777161599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Mark
DESCRIPTION:From a sermon by \nST JOHN HENRY NEWMAN \n◊◊◊ \nThe chief points of St Mark’s history are these: first\, that he was nephew to \nBarnabas\, and taken with him and St Paul on their first apostolic journey; next\, \nthat after a short time he deserted them and returned to Jerusalem; then\, that \nafter an interval\, he was St Peter’s assistant at Rome\, and composed his Gospel \nthere principally from the accounts which he received from that Apostle; lastly\, \nthat he was sent by him to Alexandria\, in Egypt\, where he founded one of the \nstrictest and most powerful churches of the primitive times. \nThe points of contrast in his history are as follows: that first he abandoned \nthe cause of the Gospel as soon as danger appeared; afterwards\, he proved \nhimself\, not merely an ordinary Christian\, but a most resolute and exact servant \nof God\, founding and ruling the strictest Church of Alexandria. And the \ninstrument of this change was\, as it appears the influence of St Peter\, a fit \nrestorer of a timid and backsliding disciple. \nThe encouragement which we derive from these circumstances in St \nMark’s history\, is that the feeblest among us may through God’s grace become \nstrong. And the warning to be drawn from it is\, to distrust ourselves; and again\, \nnot to despise weak brethren\, or to despair of them\, but to bear their burdens \nand help them forward\, if so be we may restore them… \nSome are naturally impetuous and active; others love quiet and readily \nyield. The over-earnest must be sobered\, and the indolent must be roused. The \nhistory of Moses supplies us with an instance of a proud and rash spirit\, tamed \ndown to an extreme gentleness of deportment. In the greatness of the change \nwrought in him\, when from a fierce\, though honest avenger of his brethren\, he \nbecame the meekest of human beings on earth\, he evidences the power of faith\, \nthe influence of the Spirit on the heart. \nSt Mark’s history affords a specimen of the other\, and still rarer change\, \nfrom timidity to boldness. Difficult as it is to subdue the more violent passions\, \nyet I believe it to be still more difficult to overcome a tendency to sloth\, \ncowardice\, and despondency. These evil dispositions cling about a person\, and \nweigh him down. They are minute chains\, binding him on every side to the \nearth\, so that he cannot even turn himself or make an effort to rise. It would \nseem as if right principles had yet to be planted in the indolent mind; whereas \nviolent and obstinate tempers had already something of the nature of firmness \nand zeal in them\, or rather what will become so with care\, exercise\, and God’s \nblessing. Besides\, the events of life have a powerful influence in sobering the \nardent or self-confident temper. Disappointments\, pain anxiety\, advancing \nyears\, bring with them some natural wisdom as a matter of course; and\, though \nsuch tardy improvement bespeaks but a weak faith\, yet we may believe that the \nHoly Spirit often blesses these means\, however slowly and imperceptibly… \nSt Mark’s change\, therefore\, may be considered even more astonishing in \nits nature than that of the Jewish Lawgiver. “By faith\,” he was “out of weakness \nmade strong\,” and becomes a memorial of the more glorious and marvelous \ngifts of the last and spiritual Dispensation.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-mark-2/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260426
DTEND;VALUE=DATE:20260427
DTSTAMP:20260504T161331
CREATED:20260425T215000Z
LAST-MODIFIED:20260425T215000Z
UID:14845-1777161600-1777247999@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n4th Week of Easter\n\n\nMass Readings: Sunday (A)\, Weekdays (II)\nApril 26 – May 2\, 2026\n\n\n\nSun\n26\nMon\n27\nTue\n28\nWed\n29\nThu\n30\nFri\n1\nSat\n2\n\n\nOffice\n4th Sunday of Easter\nSt Rafael Arnaiz Baron\nEaster Weekday\nSt Catherine of Siena\nEaster Weekday\nSt Joseph the Worker\nSt Athanasius\n\n\nVigils\nActs 12:1-23\nActs 12:24-13:14a\nActs 13:14b-43\nActs13:44-14:7\nActs 14:8-15:4\nActs 15:5-35\nActs 15:36-16:15\n\n\nLauds\nRev 19:19-21\nRev 20:11-15\nRev 21:5-8\nRev 21:15-21\nRev 22:1-5\nRev 22:14-21\nEph 1:11-14\n\n\nMass\n49\n279\n280\n281\n282\n283\, 559\n284\n\n\n1st\nActs 2:14a\, 36-41\nActs 11:1-18\nActs 11:19-26\nActs 12:24-13:5a\nActs 13:13-25\nActs 13:26-33\nActs 13:44-52\n\n\n2nd\n1 Pet 2:20b-25\n\n\n\n\n\n\n\n\nGospel\nJohn 10:1-10\nJn 10:11-18\nJohn 10:22-30\nJohn 12:44-50\nJohn 13:16-20\nMatt 13:54-58\nJohn 14:7-14\n\n\nVespers\nRev 20:4-6\nRev 21:1-4\nRev 21:9-14\nRev 21:22-27\nRev 22:6-13\nEph 1:1-10\nEph 1:15-23
URL:https://laycisterciansofgethsemani.org/event/skema-152/
CATEGORIES:Vigils Readings
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260426
DTEND;VALUE=DATE:20260427
DTSTAMP:20260504T161331
CREATED:20260425T215118Z
LAST-MODIFIED:20260425T215118Z
UID:14847-1777161600-1777247999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 4th Sunday of Easter
DESCRIPTION:From a commentary by \nST THOMAS AQUINAS \n◊◊◊ \nJesus says: I am the good shepherd. The title of shepherd is obviously \nfitting for Christ because just as a flock is tended and fed by a shepherd\, so the \nfaithful are nourished by Christ with spiritual food and even with his body and \nblood. But to make a distinction between himself and a bad shepherd or thief\, he \nadds the word “good” — good\, because he carries out the duty of a shepherd\, just \nas a good soldier is one who fulfills the duty of a soldier. \nBut immediately before this Christ said that the shepherd entered by the \ngate and that he himself was the gate; now that he calls himself the shepherd\, it \nfollows that he must enter through himself. And indeed he does enter through \nhimself\, because he manifests himself and through himself has knowledge of \nthe Father. We\, on the other hand\, enter through him because it is through him \nthat we attain beatitude. \nNote that no one else but himself is the gate because no one else is the true \nlight except by participation\, as it says of John the Baptist: He was not the light \nbut was to bear witness to the light. Whereas of Christ it says: He was the true \nlight which enlightens every human being. In the same way no one calls himself \nthe gate: Christ reserves this for himself alone. To be a shepherd he granted to \nothers\, bestowing this on his members; for Peter was a shepherd\, and the other \napostles were too\, as well as all good bishops. I will give you shepherds after my \nown heart\, says Jeremiah. \nAlthough prelates of the Church who are sons are all shepherds\, he \nexpressly says that no one can be a good pastor unless he is united to Christ by \ncharity and becomes a member of the true shepherd. \nCharity is the duty of a good shepherd\, and so it says the good shepherd \nlays down his life for his sheep. For this is the distinguishing mark between a \ngood shepherd and a bad one: a good shepherd has the good of his flock at heart; \na bad one is out for his own advantage. Ezekiel refers to this distinction when he \nsays: Woe to those shepherds that feed themselves. Is it not flocks that are fed \nby shepherds? So whoever uses a flock to feed himself alone is not a good \nshepherd. \nA good shepherd\, even in a material sense\, endures much for the flock he \nis bent on tending; as Jacob said in Genesis\, Night and day I was consumed by \nfrost and heat. But because the welfare of a spiritual flock is more important \nthan the physical life of a pastor\, when danger threatens the salvation of his \nflock\, every spiritual pastor should be prepared to lay down his life for the good \nof his flock. And so our Lord says\, The good shepherd lays down his life — that \nis his physical life — for his sheep. He does so because he is responsible for them \nand loves them. Christ set us the example for teaching this: If Christ laid down \nhis life for us\, we should lay down our lives for the brethren.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-4th-sunday-of-easter/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20260427
DTEND;VALUE=DATE:20260428
DTSTAMP:20260504T161331
CREATED:20260425T215308Z
LAST-MODIFIED:20260425T215308Z
UID:14849-1777248000-1777334399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading -St Rafael Arnaiz Baron
DESCRIPTION:From the writing of \nST RAFAEL ARNAIZ BARON \n◊◊◊ \nI see\, Brother\, that the path you follow is the simple life. God does not \nrequire more of us than simplicity without and love within. The truth is that the \nreal pathways of God are very easy and very simple when we walk along them \nfull of the spirit of trust and with free hearts fixed on God. Happy\, indeed\, is the \nTrappist who is not merely a Trappist externally\, but whose interior life is \nmarked by the simplicity that makes the real Trappist. People of the world could \nthink us somewhat complicated. I do not know how to explain myself\, but I \nhave come to realize what Jesus means when he says: “Unless you become as \nlittle children…” \nThe ways of the Lord are simplicity; his yoke is easy and his burden is \nlight. We die to the world in order to be born to God. The self-denial of a life of \nsilence and solitude blossoms into the exuberant joy of a heart which counts its \nblessings in terms of simplicity and integrity. Those who follow Christ\, do so \nalong the way of the Cross. I think that when we love the Cross all is gained. \nGod always lets his light shine on anyone who loves and seeks him in \nsimplicity. We have to find our way along many winding paths before we arrive \nat the simple straight one. What causes us more distress than complicating \nthings! How we human beings love to complicate everything for ourselves! \nUnless we keep ourselves under control by the practice of virtue\, repeatedly\, \nwith our complicated way of existing we drive far from us everything that is \nsimple. \nTime and again\, we fail to grasp the greatness hidden deep down in an act \nof simplicity. We want to seek greatness in complexity and think that only when \nthings are difficult have they anything worthwhile to offer… Virtue\, God\, \nInterior Life – difficult values to live out! It is not that I have attained virtue\, nor \nthat my knowledge of God and my life in the spirit are totally clear\, but that I \nhave seen that to achieve something in these matters I need to be free from \ncomplexity and contortion\, from clever speculation and technicalities. \nI have seen that we reach God by just the opposite. True knowledge of \nHim comes through simplicity of heart and integrity. An act of love is not \ndifficult at all. What is really hard is the effort to attain knowledge of God by \npenetrating his mysteries. The act of love brings us to God; the other way leads \nus nowhere… Because we are not simple; because we complicate our objectives\, \nbecause the weakness of our will makes everything we desire seem difficult. We \npander to this weakness when we let our will satisfy itself with what is pleasant\, \nconsoling\, distracting and\, oftentimes\, plain passion… \nWith Jesus at my side nothing seems difficult to me\, and the path to \nholiness seems simpler every time I look at it. Better it seems to consist in going \nforward and leaving things behind rather than in acquiring anything new\, \nstripping back to simplicity rather than adding things on. In so far as we go \nforward turning our back on so much inordinate love of creatures and of \nourselves\, it seems to me that we are drawing closer to that one real love\, that \nsole desire\, that unique aspiration of this life: the true holiness which is God.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-rafael-arnaiz-baron-2/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260428
DTEND;VALUE=DATE:20260429
DTSTAMP:20260504T161331
CREATED:20260425T215410Z
LAST-MODIFIED:20260425T215410Z
UID:14851-1777334400-1777420799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:From “Season of Celebration” by \nTHOMAS MERTON \n◊◊◊ \nLet us remember especially that the Church is a community of pardon. All \nwho have entered the common life of the body of Christ have done so by the way \nof pardon. And they remain in the Body of Christ only through pardon\, through \nthe mystery of Christ: not only of Christ\, as Head\, but also of Christ in His \nmembers. \nThe mercy and pardon of Christ must be continually at work in all the \nmembers and through all the members of the Mystical Body. This is what makes \nthe Church truly a Mother: she gives life by gentleness\, understanding\, love and \npardon. She forgives sins\, that is to say she heals separations. Sin is separation \nfrom God\, and from those who love God. Sin is a cutting off from life. It is a \nspiritual death and pardon is the restoration of life. \nThe Spirit by which the Church lives is the Spirit of love\, of unity. Unity \ncan be preserved or restored only by understanding\, acceptance and pardon. \nThe Church is a body of people who know they are forgiven and who forgive \nrepeatedly because they are themselves forgiven repeatedly. \nThe Church is then not so much a body of people who are pure and never \noffend\, but of those who\, in their weakness and frailty\, frequently err and \noffend\, but who have received from God the power to forgive one another in His \nname. They possess the Holy Spirit and they can give the Holy Spirit in some \nsense\, to one another. The Holy Spirit Himself moves them to do this\, and acts \nin them\, to save others. \nWe\, then\, who form one body in Christ\, share with one another the \nmessage of Christ’s divine truth\, we share His word\, we share His worship\, we \nshare His love\, we share His Spirit. \nIn building a community of pardon which is the temple of God\, we have to \nrecognize that no one of us is complete\, self-sufficient\, perfectly holy in himself. \nNo one can rest in one’s own virtues and interior life. We do not live for \nourselves alone. To live for oneself alone is to die. We grow and flourish in our \nown lives in so far as we live for others and through others. What we ourselves \nlack God has given them. They must complete us where we are deficient. \nOften the good that is given us by God is given us only to be shared with \nanother. If God sees that we will not pardon and will not be open\, that we will \nnot share\, then the good is not given us. But to the one in whom there is the \ngreatest readiness to share with all\, most is given. The greatest of gifts then is \nthis openness\, this love\, this readiness to accept and to pardon and to share with \nothers\, in the Spirit of Christ. If we are open we will not only offer pardon\, but \nwill not disdain to seek it and recognize our own desperate need of it.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-424/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20260429
DTEND;VALUE=DATE:20260430
DTSTAMP:20260504T161331
CREATED:20260425T215511Z
LAST-MODIFIED:20260425T215511Z
UID:14853-1777420800-1777507199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Catherine of Siena
DESCRIPTION:From “The Dialogues” by \nST CATHERINE OF SIENA \n◊◊◊ \nA soul rises up\, restless with tremendous desire for God’s honor and the \nsalvation of souls. she has for some time exercised herself in virtue and has \nbecome accustomed to dwelling in the cell of self-knowledge in order to know \nbetter God’s goodness toward her\, since upon knowledge follows love. And \nloving\, she seeks to pursue truth and clothe herself in it. \nBut there is no way she can so savor and be enlightened by this truth as in \ncontinual humble prayer\, grounded in the knowledge of herself and of God. For \nby such prayer the soul is united with God\, following in the footsteps of Christ \ncrucified\, and through desire and affection and the union of love he makes of her \nanother himself. So Christ seems to have meant when he said\, “If you will love \nme and keep my word\, I will show myself to you\, and you will be one thing \nwith me and I with you”. And we find similar words in other places from which \nwe can see it is the truth that by love’s affection the soul becomes another \nhimself. \nTo make this clearer still\, I remember having heard from a certain servant \nof God that\, when she was at prayer\, lifted high in spirit\, God would not hide \nfrom her mind’s eye his love for his servants. No\, he would reveal it\, saying \namong other things\, “Open your mind’s eye and look within me\, and you will see \nthe dignity and beauty of my reasoning creature. \nBut beyond the beauty I have given the soul by creating her in my image \nand likeness\, look at those who are clothed in the wedding garment of charity\, \nadorned with many true virtues: they are united with me through love. \nSo I say\, if you should ask me who they are\, I would answer\,” said the \ngentle loving Word\, “that they are another me\, for they have lost and drowned \ntheir own will and have clothed themselves and united themselves and \nconformed themselves with mine.” It is true\, then\, that the soul is united to God \nthrough love’s affection.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-catherine-of-siena-4/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260430
DTEND;VALUE=DATE:20260501
DTSTAMP:20260504T161331
CREATED:20260425T215620Z
LAST-MODIFIED:20260425T215620Z
UID:14855-1777507200-1777593599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:From the writing of \nFR ROMANO GUARDINI \n◊◊◊ \nWhat are “Apostles” really? Frankly; the impression we get from the New \nTestament hardly permits us to claim that these men were great or ingenious in \nthe worldly sense. It is difficult even to count them “great religious \npersonalities\,” if by this we mean bearers of inherent spiritual talents. John and \nPaul were probably exceptions\, but we only risk misunderstanding them both \nby overstating this. On the whole\, we do “Apostles” no service by considering \nthem great religious personalities. This attitude is usually the beginning of \nunbelief. Personal importance\, spiritual creativeness\, dynamic faith are not \ndecisive in their lives. What counts is that Jesus Christ has called them\, pressed \nhis seal upon them\, and sent them forth. \n“You have not chosen me\, but I have chosen you\, and have appointed you \nthat you should go and bear fruit”. Apostles then are those who are sent. It is \nnot they who speak\, but Christ in them. In his first Corinthian [letter] Paul \ndistinguishes nicely between the instructions of “the Lord” and what he\, Paul\, \nhas to say. The Lord’s words are commands; his own\, suggestions. Each apostle \nis filled with Christ\, saturated with thought of Christ; the Lord\, whom they \nrepresent\, is the substance of their life. What they teach is not what they have \nlearned from personal “experience” or “revelation\,” it is God’s word\, uttered \nupon God’s command: “Go\, therefore\, and make disciples of all nations \nteaching them to observe all that I have commanded you”. \nTo this end alone have the apostles been called\, and their very limitations \nseem an added protection to the truth they bear. When Jesus says: “I praise \nyou\, Father\, Lord of heaven and earth\, that you have hidden these things from \nthe wise and prudent\, and have revealed them to little ones”\, it is an outburst of \njubilation over the unutterable mystery of God’s love and creative glory. \nSpiritually\, the apostles are seldom more than “little ones;” [and it is] precisely \nthis [that] guarantees the purity of their role as messenger. \nTo be nothing in oneself\, everything in Christ; to be obliged to contain \nsuch tremendous contents in so small a vessel; to be a constant herald with no \nlife of one’s own; to forego once and forever the happy unity of blood and heart \nand spirit in all one does and is—something of the trials of such an existence \ndawns on us when we read the first letter of St Paul to the Corinthians\, of that \nPaul who experienced so deeply the simultaneous greatness and \nquestionableness of apostledom: “For I think God has set forth us the apostles \nlast of all\, as men doomed to death\, seeing that we have been made a spectacle \nto the world\, and to angels\, and to men… We are reviled and we bless\, we are \npersecuted and we bear it\, we are maligned and we entreat\, we have become \nas the refuse of this world\, as the offscouring of all\, even until now!”
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-425/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20260501
DTEND;VALUE=DATE:20260502
DTSTAMP:20260504T161331
CREATED:20260425T215747Z
LAST-MODIFIED:20260425T215747Z
UID:14857-1777593600-1777679999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Joseph the Worker
DESCRIPTION:From the writing of \nFR KARL RAHNER \n◊◊◊ \nIs it possible to think that anyone living today will be able to see himself or \nherself reflected in Joseph? Are there not people today who\, if they are true to \ntheir character as willed by God\, are a people of small means\, of hard work\, of \nonly a few words\, of loyalty of heart and simple sincerity? Certainly every \nChristian and every Christian nation is charged with the entire fullness of \nChristian perfection as a duty that is never completed. But every nation and \nevery person has\, so to speak\, his own door\, his own approach\, through which \nhe alone can come nearer to the fullness of Christianity. Not all of us will find \naccess to the boundless vistas of God’s world through the great gate of surging \nrapture and burning ardor. Some must go through the small gate of quiet loyalty \nand the ordinary\, exact performance of duty. And it is this fact\, I am inclined to \nthink\, that can help us to discover a rapport between earth and heaven\, between \nChristians today and their heavenly intercessor… \n[Joseph] received into his family the One who came to redeem his nation \nfrom their sin\, One to whom he himself gave the name of Jesus\, a name which \nmeans “Yahweh is Salvation.” Silent and loyal\, he served the eternal Word of the \nFather\, the Word who had become a child of this world. And they called their \nRedeemer the son of a carpenter. When the eternal Word was audible in the \nworld in the message of the gospels\, Joseph\, having quietly done his duty\, went \naway without any notice on the part of this world. \nBut the life of this insignificant man did have significance; it had one \nmeaning that\, in the long run\, counts in each one’s life: God and his incarnate \ngrace. To him it could be said: “Good and faithful servant\, enter into the joy of \nyour Lord.” Who can doubt that this man is a good patron for us? This man of \nhumble\, everyday routine\, this man of silent performance of duty\, of honest \nrighteousness and of manly piety\, this man who was charged with protecting the \ngrace of God in its embodied life… \nA nation needs men and women of life-long performance of duty\, of clear- \nheaded loyalty\, of discipline of heart and body. A nation needs those who know \nthat true greatness is achieved only in selfless service to the greater and holy \nduty that is imposed upon each life; those of genuine reverence\, conquerors of \nthemselves\, who hear the word of God and carry out the inflexible decrees of \nconscience. It needs those who through their lives bear the childlike\, defenseless \ngrace of God past all those who\, like Herod\, attempt to kill this grace. A nation \nneeds those who do not lose confidence in God’s grace\, even when they have to \nseek it as lost\, as Joseph once sought the divine child. \nSuch as these are urgently needed in every situation and in every class. We \nhave a good patron\, who is suitable for everyone. For he is a patron of the poor\, a \npatron of working men and women\, a patron of exiles\, a model for worshipers\, \nan exemplar of the pure discipline of the heart\, a prototype of fathers who \nprotect in their children the Son of the Father.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-joseph-the-worker-4/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20260502
DTEND;VALUE=DATE:20260503
DTSTAMP:20260504T161331
CREATED:20260425T215855Z
LAST-MODIFIED:20260425T215855Z
UID:14859-1777680000-1777766399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - St Athanasius
DESCRIPTION:From the writing of \nST ATHANASIUS \n◊◊◊ \nIt is not a dark saying but a divine mystery. “In the beginning was the \nWord\, and the Word was with God\, and the Word was God”; but for our sakes \nafterwards the “Word was made flesh.” And the term in question\, “highly \nexalted”\, does not signify that the substance of the Word was exalted\, for He was \never and is “equal to God”\, but the exaltation is of His humanity. Accordingly\, \nthis is not said before the Word became flesh; that it might be plain that \n“humbled” and “exalted” are spoken of His human nature\, for where there is \nhumble estate\, there too may be exaltation; and if because of His taking flesh \n“humbled” is written\, it is clear that “highly exalted” is also said because of it… \nSince then the Word\, being the Image of the Father and immortal\, took \nthe form of a servant\, and as man underwent for us death in His flesh\, that \nthereby He might offer Himself for us through death to the Father; therefore \nalso\, as man\, He is said because of us and for us to be highly exalted\, that as by \nHis death we all died in Christ\, so again in the Christ Himself we might be highly \nexalted\, being raised from the dead\, and ascending into heaven… \nBut if now for us the Christ is entered into heaven itself\, though He was \neven before and always Lord and Framer of the heavens\, for us therefore is that \npresent exaltation also written. And as He Himself\, who sanctifies all\, says also \nthat He sanctifies Himself to the Father for our sake\, not that the Word may \nbecome holy\, but that He Himself may in Himself sanctify all of us\, in like \nmanner we must take the present phrase\, “He highly exalted Him”\, not that He \nHimself should be exalted\, for He is the highest\, but that He may become \nrighteousness for us; and we may be exalted in Him\, and that we may enter the \ngates of heaven\, which He has also opened for us\, the forerunners saying\, “Lift \nup your heads\, O ye gates\, and be ye lift up\, ye everlasting doors\, and the King of \nGlory shall come in.” For here also not on Him were shut the gates\, who is Lord \nand Maker of all\, but because of us is this too written\, to whom the door of \nparadise was shut. \nAnd therefore in a human relation\, because of the flesh which He bore\, it \nis said of Him\, “Lift up\, O ye gates”\, and “shall come in”\, as if humanity were \nentering; but in a divine relation on the other hand it is said of Him\, since the \n“Word was God”\, that He is the “Lord” and the “King of Glory”. For as Christ \ndied and was exalted as man\, so\, as man\, is He said to take what\, as God He ever \nhad\, that even this so high a grant of grace might reach to us.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-st-athanasius-4/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20260503
DTEND;VALUE=DATE:20260504
DTSTAMP:20260504T161331
CREATED:20260503T214825Z
LAST-MODIFIED:20260503T214825Z
UID:14872-1777766400-1777852799@laycisterciansofgethsemani.org
SUMMARY:Skema
DESCRIPTION:Biblical Readings for Office and Mass\n5th Week of Easter\n\n\nMass Readings: Sunday (A)\, Weekdays (II)\nMay 3 – 9\, 2026\n\n\n\nSun\n3\nMon\n4\nTue\n5\nWed\n6\nThu\n7\nFri\n8\nSat\n9\n\n\nOffice\n5th Sunday of Easter\nEaster Weekday\nEaster Weekday\nEaster Weekday\nEaster Weekday\nBl Christian de Cherge\nEaster Weekday\n\n\nVigils\nActs 16:16-40\nActs 17:1-18\nActs 17:19-34\nActs 18:1-28\nActs 19:1-20\nActs 19:21-40\nActs 20:1-16\n\n\nLauds\nEph 2:1-10\nEph 2:19-22\nEph 3:7-13\nEph 4:1-6\nEph 4:25-32\nEph 5:6-14\nEph 6:10-17\n\n\nMass\n52\n285\n286\n287\n288\n289\n290\n\n\n1st\nActs 6:1-7\nActs 14:5-18\nActs 14:19-28\nActs 15:1-6\nActs 15:7-21\nActs 15:22-31\nActs 16:1-10\n\n\n2nd\n1 Pet 2:4-9\n\n\n\n\n\n\n\n\nGospel\nJohn 14:1-12\nJohn 14:21-26\nJohn 14:27-31a\nJohn 15:1-8\nJohn 15:9-11\nJohn 15:12-17\nJohn 15:18-21\n\n\nVespers\nEph 2:11-18\nEph 3:1-6\nEph 3:14-21\nEph 4:17-24\nEph 5:1-5\nEph 5:15-20\nCol 1:1-8
URL:https://laycisterciansofgethsemani.org/event/skema-153/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20260503
DTEND;VALUE=DATE:20260504
DTSTAMP:20260504T161331
CREATED:20260503T215042Z
LAST-MODIFIED:20260503T215042Z
UID:14874-1777766400-1777852799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - 5th Sunday of Easter
DESCRIPTION:A reading from \nST AMBROSE \n◊◊◊ \nLet us march forward intrepidly to meet our Redeemer\, Jesus\, pursuing \nour outward course without swerving until we come to the assembly of the \nsaints and are welcomed by the company of the just. It is to join our Christian \nforebears that we are journeying\, to those who taught us our faith – that faith \nwhich comes to our aid and safeguards our heritage for us even when we have no \ngood works to show. In the place we are making for the Lord will be everyone’s \nlight; the true light which enlightens every human person will shine upon all. In \nthe house where we are going the Lord Jesus has prepared many dwelling places \nfor his servants\, so that where he is we also may be\, for this was his desire. Hear \nhis own words about them: In my Father’s house are many dwelling places\, \nand about his desire: I will come again\, he says\, and take you to myself\, so that \nwhere I am you also may be. \n“But he was speaking only to his disciples” you say\, “and so it was to them \nalone that the many dwelling-places were promised.” Do you really suppose it \nwas only for the eleven disciples they were prepared? And what of the saying \nabout people coming from all corners of the earth to sit at table in the kingdom \nof heaven? Do we doubt that the divine will will be accomplished? But with \nChrist\, to will is to do! \nAccordingly he has shown us both the way and the place: You know \nwhere I am going\, he said\, and you know the way. The place is where the father \nis; the way is Christ\, according to his own declaration: I am the way\, and the \ntruth and the life; no one comes to the father except through me. Let us set out \non this way\, let us hold fast to truth\, let us follow life. It is the way that leads us\, \nthe truth that strengthens us\, the life that is restored to us through him. \nTo make sure that we really understand his will\, Christ prays later on: \nFather\, it is my desire that those whom you have given me may be with me \nwhere I am\, so that they may see my glory. \nHow graciously he asks for what he had already promised! The promise \ncame first and then the request\, not the other way around. Conscious of his \nauthority and knowing the gift was at his disposal\, he made the promise; then\, \nas if to show his filial submission\, he asked the father to grant it. He promised \nfirst to make us aware of his power; he asked afterwards to show us his loving \ndeference to his Father. \nYes\, Lord Jesus\, we do follow you\, but we can only come at your bidding. \nNo one can make the ascent without you\, for you are our way\, our truth\, our life\, \nour strength\, our confidence\, our reward. Be the way that receives us\, the truth \nthat strengthens us\, the life that invigorates us.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-5th-sunday-of-easter-2/
CATEGORIES:Vigils Readings
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DTSTART;VALUE=DATE:20260504
DTEND;VALUE=DATE:20260505
DTSTAMP:20260504T161331
CREATED:20260503T215137Z
LAST-MODIFIED:20260503T215137Z
UID:14876-1777852800-1777939199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:A reading from \nST ANASTASIUS OF ANTIOCH \n◊◊◊ \nChrist\, who had shown by his words and actions that he was truly God and \nLord of the universe\, said to his disciples as he was about to go up to Jerusalem: \nWe are going up to Jerusalem now\, and the Son of Man will be handed over to \nthe Gentiles and the chief priests and scribes to be scourged and mocked and \ncrucified. \nThese words bore out the predictions of the prophets\, who had foretold \nthe death he was to die in Jerusalem. From the beginning Holy Scripture had \nforetold Christ’s death\, the sufferings that would precede it\, and what would \nhappen to his body afterward. Scripture also affirmed that these things were \ngoing to happen to one who was immortal and incapable of suffering because he \nwas God. \nOnly by reflecting upon the meaning of the incarnation can we see how it \nis possible to say with perfect truth both that Christ suffered and that he was \nincapable of suffering\, and why the Word of God\, in himself incapable of \nsuffering\, came to suffer. In fact we could have been saved in no other way\, as \nChrist alone knew and those to whom he revealed this truth. For he knows all \nthe secrets of the Father\, even as the Spirit penetrates the depths of all \nmysteries. \nIt was necessary for Christ to suffer: his Passion was absolutely \nunavoidable. He said so himself when he called his companions dull and slow to \nbelieve because they failed to recognize that he had to suffer and so enter into \nhis glory. Leaving behind him the glory that had been his with the Father before \nthe world was made\, he had gone forth to save his people. This salvation\, \nhowever\, could be achieved only by the suffering of the author of our life\, as Paul \ntaught when he said that the author of our life himself was made perfect \nthrough suffering. \nBecause of us he was deprived of his glory for a little while\, the glory that \nwas his as the Father’s only begotten Son\, but through the Cross this glory is \nseen to have been restored to him in a certain way in the body that he had \nassumed. Explaining what water the Saviour referred to when he said: He that \nhas faith in me shall have rivers of living water flowing from within him\, John \nsays in his Gospel that he was speaking of the Holy Spirit which those who \nbelieved in him were to receive\, for the Spirit had not yet been given because \nJesus had not yet been glorified. The glorification he meant was his death upon \nthe Cross for which the Lord prayed to the Father before undergoing his \nPassion\, asking his Father to give him the glory that he had in his presence \nbefore the world began.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-426/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260505
DTEND;VALUE=DATE:20260506
DTSTAMP:20260504T161331
CREATED:20260503T215243Z
LAST-MODIFIED:20260503T215243Z
UID:14878-1777939200-1778025599@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:A reading from \nST AUGUSTINE \n◊◊◊ \nYour Graces will have noticed when the book of the Acts of the Apostles \nwas being read that Paul was talking at Athens. The Athenians enjoyed a great \nreputation among other peoples for every kind of learning. The city was the \nnative home of great philosophers. From it had spread through the rest of \nGreece and other countries of the world a complex variety of philosophies. \nThat’s where the Apostle was talking\, that’s where he was proclaiming Christ \ncrucified\, to the Jews indeed a stumbling block\, to the nations folly; but to \nthose who are called\, Jews and Greeks alike\, Christ the power of God and the \nwisdom of God. \nWhen he finished his address and they heard mention of the resurrection \nof the dead\, which is the most distinctive point of the faith of Christians\, some of \nthem scoffed\, while others said\, We will hear you again on this matter. \nNow\, there is one overriding concern common to all philosophers within \nwhich they divide up into five different sets of special opinions. In common\, all \nphilosophers strive by dedication\, investigation\, discussion\, by their way of life\, \nto lay hold of the blessed life. This is their one reason for philosophizing; but I \nrather think the philosophers also have this in common with us. I mean\, if I were \nto ask you why you became Christians\, every single one of you would answer me \ntruthfully: ‘For the sake of the blessed life.’ \nTherefore the urge for the blessed life is common to philosophers and \nChristians\, and I would even say common to the whole human race. People who \nare good\, after all\, are good in order to be happy\, and those who are bad would \nnot be bad unless they hoped they would thereby be made happy. \nNow set before your eyes Epicureans\, Stoics\, and the Apostle; that is: \nEpicureans\, Stoics\, and Christians. Let’s first question the Epicureans on what \nthing it is that makes life happy. They answer\, ‘Bodily pleasure.’ The Stoic \nanswers: ‘A virtuous mind.’ The Christian: ‘The gift of God.’ And so brethren\, in \nfront of our very eyes Epicureans and Stoics are debating with the Apostle\, and \nteaching us by their debate what we should reject and what we ought to choose. \nA virtuous mind is something very praiseworthy; but tell me\, Stoic\, where \ndo you get it from? It is not really your virtuous mind that makes you happy\, but \nthe one who has given you virtue\, who has inspired you to desire it\, and granted \nyou the capacity for it. There is no life that deserves the name\, to be called life\, \nbut a blessed life; and there can be no blessed life that is not eternal. This is what \neverybody wants: truth and life. \nBut how is one to get to such a great possession\, such a grand fortune? The \nphilosophers have worked out for themselves ways that go wrong. They have \nmissed the true way\, because God opposes the proud. We would also miss it\, \nunless it had come to us. That’s why the Lord says\, I am the way… \nThis is the doctrine of Christians; certainly not something to be set beside \nthe doctrines of the philosophers\, but to be set incomparably above them\, \nwhether the sordid one of the Epicureans\, or the arrogant one of the Stoics.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-427/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260506
DTEND;VALUE=DATE:20260507
DTSTAMP:20260504T161331
CREATED:20260503T215349Z
LAST-MODIFIED:20260503T215349Z
UID:14880-1778025600-1778111999@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:A reading from “The Life in Christ” by \nNICHOLAS CABASILAS \n◊◊◊ \nAfter receiving the Sacrament of Chrismation\, we approach the Holy \nTable\, the consummation of our life in Christ\, which leaves no further happiness \nto be desired. Now it is no longer a question of sharing in Christ’s death or burial \nor in a higher kind of life\, but of welcoming the risen Lord himself. It is no longer \nthe gifts of the Spirit that we receive\, insofar as we are able\, but our benefactor \nhimself\, the very temple that enshrines all gifts. \nChrist is present in each of the Sacraments: he himself confirms us and \ncleanses us\, and he is our food. He is present to those receiving the Sacraments \nof initiation\, though in different ways. In Baptism he takes away the stain of sin \nand imprints his own image on the baptized. In Chrismation he brings into \naction the gifts of the Holy Spirit\, of which his own flesh is the repository. But \nwhen he leads communicants to his Table and gives them his body to eat he \ncompletely transforms them\, raising them to his own level. This is the last \nSacrament we receive because it is impossible to go beyond it or to add to it \nanything whatever. \nWe remain imperfect even after Baptism has produced in us its full effect \nbecause we have not yet received the gifts of the Holy Spirit\, which are given in \nChrismation. Those baptized by Philip did not receive the Holy Spirit simply by \nthe grace of Baptism: it was necessary for John and Peter to lay their hands on \nthem. As Scripture says\, the Holy Spirit had not yet come down on any of them; \nthey had only been baptized in the name of the Lord Jesus. Then Peter and \nJohn laid their hands on them and they received the Holy Spirit. \nYet even among those who had been filled with the Spirit and who \nprophesied\, spoke in tongues and displayed other such gifts\, there were some in \nthe time of the Apostles who were so far from being divine and spiritual as to be \nguilty of envy\, rivalry\, contention\, and other similar vices. This is what Paul \nreferred to when he wrote to them: You are still unspiritual and are living on a \npurely human plane. They were indeed spiritual by reason of the graces they \nhad received\, but these graces did not suffice to free them from all sinfulness. \nWith the Eucharist\, however\, it is different. No such charge can be \nbrought against those in whom the Bread of Life\, which has saved them from \ndeath\, has had its full effect and who have not brought to this feast any wrongful \ndispositions. If this Sacrament is fully effective it is quite impossible for it to \nallow the slightest imperfection to remain in those who receive it. \nIf you would know the reason for this\, it is because through communion\, \nin fulfilment of his promise\, Christ dwells in us and we in him. He lives in me\, he \nsaid\, and I in him. When Christ lives in us\, what can we lack? When we live in \nChrist\, what more can we desire? We at once become spiritual in body and soul \nand in all our faculties because our soul is united to his soul\, our body to his \nbody\, our blood to his blood. The consequence is that the higher prevails over \nthe lower\, the divine over the human. As Paul says\, referring to the \nResurrection: What is mortal is swallowed up by life. And elsewhere he writes: \nIt is no longer I who live: it is Christ who lives in me.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-428/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260507
DTEND;VALUE=DATE:20260508
DTSTAMP:20260504T161331
CREATED:20260503T215511Z
LAST-MODIFIED:20260503T215511Z
UID:14882-1778112000-1778198399@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:A reading from “The Life in Christ” by \nNICHOLAS CABASILAS \n◊◊◊ \nThe purpose of Chrismation is to enable us to share in the power of the \nHoly Spirit. This anointing brings the Lord Jesus himself to dwell in us\, our only \nsalvation and hope. Through him we are made sharers in the Holy Spirit and are \nled to the Father. Unfailingly it procures for Christians those gifts that are \nneeded in every age\, gifts such as faith\, reverence for God\, prayer\, love\, and \npurity. It does so even though many are unaware of having received such gifts. \nMany do not know the power of this Sacrament or even that there is a Holy \nSpirit\, as it says in the Book of Acts\, because they were anointed before reaching \nthe age of reason and afterward they blinded their souls by sin. Nevertheless\, \nthe Spirit does in truth give the newly initiated his gifts\, distributing them to \neach one as he wills; and our Lord\, who promised to be with us always\, never \nceases to shower blessings on us. \nChrismation cannot be superfluous. We obtain the remission of our sins \nin Baptism and we receive the body of Christ at the Altar. These Sacraments will \nremain until the unveiled appearance of their author. It cannot be doubted\, \nthen\, that Christians also enjoy the benefits that belong to this holy anointing \nand receive the gifts of the Holy Spirit. How could some Sacraments be fruitful \nand this one without effect? How can we believe that Saint Paul’s words: He \nwho promised is faithful\, apply to some Sacraments but not to this one? If we \ndiscount the value of any Sacrament we must discount the value of all\, since it is \nthe same power that acts in each of them\, it is the immolation of the same Lamb\, \nit is the same death and the same blood that gives each of them its efficacy. \nThe Holy Spirit is given to some\, as St Paul says\, to enable them to do good \nto others and to edify the Church by prophesying\, teaching revealed truth\, or \nhealing the sick by a mere word. The spirit is given to others for their own \nsanctification\, imparting to them a shining faith and reverence for God\, or \nmaking them outstanding in purity\, charity\, or humility.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-429/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260508
DTEND;VALUE=DATE:20260509
DTSTAMP:20260504T161331
CREATED:20260503T215635Z
LAST-MODIFIED:20260503T215635Z
UID:14884-1778198400-1778284799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading - Bl Christian de Charge
DESCRIPTION:A reading on the life of \nCHRISTIAN DE CHERGÉ \n◊◊◊ \nIn its early stages\, monastic life was interpreted in various ways. Not a few \nunderstood monasticism as an authentic martyrdom. The martyr\, the monk and \nthe mystic are people who have oriented their lives toward mystery and entered \ndeeply therein. They long for one thing only: to enter into communion with their \nLord in death in order to be joined with him in the Resurrection. \nChristian de Chergé was born on January 18\, 1937 at Colmar into a \ndistinguished family of eight children. His father was a military man\, as would \nbe his older brother later on. During his childhood he spent three years in \nAlgeria during the Second World War. From the time of his childhood he always \nremained impressed by the Muslim’s way of approaching God. \nOn October 6\, 1956\, at the age of nineteen he entered the seminary of the \nCarmelites in Paris. His studies were interrupted in 1959 when he had to report \nfor military service. Set on becoming an officer\, he took the required courses \nand in July of the following year he was made second lieutenant. That same \nmonth\, at the time of the war of independence\, he arrived in Algeria at the age of \ntwenty-three. \nAn event occurred during this time that left its mark on him for the rest of \nhis life. He had made friends with an Algerian who worked as a warden under \nthe French authorities\, a position that made him susceptible to the violence of \nthe National Liberation Army. Mohamed tried to be faithful at one and the same \ntime to his Christian friend\, to his Islamic faith\, and to his own people. It so \nhappened one day that they were involved in a scuffle in the street. Mohamed \nprotected his friend and tried to pacify his aggressors. The following day\, he was13 \nfound dead. This painful episode was never to be forgotten. Christian came back \nto it in later years\, writing: “I know at least one beloved brother\, a convinced \nMuslim\, who gave his life for love of another\, in a concrete way\, by spilling his \nown blood. Indeed\, since then\, in my hope for communion of all the elect in \nChrist\, I can fix my eyes on this friend who lived\, even in his death\, the one \ncommandment.” \nFor Christian de Chergé all of this was a foundational experience and the \nseed of a vocation. In the blood of his friend\, assassinated for not having wanted \nto bargain with hatred\, Christian said in 1982: “I knew my calling to follow \nChrist would end up living itself out sooner or later in the same country where \nI had been given the pledge of the greater love\, ‘shed for you and for many’”. \nOn March 21\, 1964\, he was ordained a priest and shortly thereafter was sent to \nAlgeria and to the monastic life. On September 14\, 1976\, he made his perpetual \nvows. In it he expressed his desire to “live in Prayer in the service of the Church \nof Algeria\, listening to the Muslim soul\, God willing\, until the final gift of my \ndeath.” \nChristian was elected Titular Prior of Atlas monastery in 1984. He was \nalready deeply involved in the interreligious dialogue. On May 21\, 1996\, united \nwith his six brothers of the community\, he sealed with his blood the witness of \nhis life.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-bl-christian-de-charge/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260509
DTEND;VALUE=DATE:20260510
DTSTAMP:20260504T161331
CREATED:20260503T215749Z
LAST-MODIFIED:20260503T215749Z
UID:14886-1778284800-1778371199@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:A reading from “The First Apology in Defense of the Christians” by \nST JUSTIN MARTYR \n◊◊◊ \nNone may share the Eucharist with us unless they believe that what we \nteach is true; unless they are washed in the regenerating waters of Baptism for \nthe remission of their sins; and unless they live in accordance with the \nprinciples given us by Christ. \nWe do not consume the eucharistic bread and wine as ordinary food and \ndrink\, for we have been taught that as Jesus Christ our Saviour became a man of \nflesh and blood by the power of the Word of God\, so also the food that our flesh \nand blood assimilates for its nourishment becomes the flesh and blood of the \nincarnate Jesus by the power of his own words contained in the prayer of \nthanksgiving. \nThe Apostles in their recollections\, which are called Gospels\, handed \ndown to us what Jesus commanded them to do. They tell us that he took bread\, \ngave thanks and said: Do this in memory of me\, this is my body. In the same \nway he took the cup\, he gave thanks and said: This is my blood\, and he \ndistributed it only to them. Ever since then we have constantly reminded one \nanother of these things. The rich among us help the poor and we are always \nunited. For all that we receive we praise the Creator of the universe through his \nSon Jesus Christ and through the Holy Spirit. \nOn Sunday we have a common assembly of all our members\, whether they \nlive in the city or in the outlying districts. The recollections of the Apostles or the \nwritings of the prophets are read as long as time permits. When the reader has \nfinished\, the president of the assembly speaks to us\, urging everyone to imitate \nthe examples of virtue we have heard about in the readings. Then we all stand up \ntogether and pray. \nOn the conclusion of our prayer\, bread and wine and water are brought \nforward. The president offers prayers and gives thanks to the best of his ability\, \nand the people give their assent by saying\, ‘Amen’. The Eucharist is distributed\, \neveryone present communicates\, and the Deacons take it to those who are \nabsent. \nThe wealthy if they wish may make a contribution\, and they themselves \ndecide the amount. The collection is placed in the custody of the president\, who \nuses it to help the orphans and widows and all who for any reason are in distress\, \nwhether because they are sick\, in prison\, or away from home. In a word\, he takes \ncare of all who are in need. \nWe hold our common assembly on Sunday because it is the first day of the \nweek the day on which God put darkness and chaos to flight and created the \nworld\, and because on that same day our Saviour Jesus Christ rose from the \ndead. For he was crucified on Friday and on Sunday he appeared to his Apostles \nand disciples and taught them the things that we have passed on for your \nconsideration.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-430/
CATEGORIES:Vigils Readings
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BEGIN:VEVENT
DTSTART;TZID=America/Chicago:20260509T090000
DTEND;TZID=America/Chicago:20260509T120000
DTSTAMP:20260504T161331
CREATED:20260406T153956Z
LAST-MODIFIED:20260406T154454Z
UID:14796-1778317200-1778328000@laycisterciansofgethsemani.org
SUMMARY:Chicago LCG 9:00 am CDT
DESCRIPTION:All are welcome \n  \nJoin Zoom Meeting \nhttps://us02web.zoom.us/j/86028356465 \nMeeting ID: 860 2835 6465 \nOne tap mobile \n+13126266799\,\,86028356465# US (Chicago) \n+13092053325\,\,86028356465# US
URL:https://laycisterciansofgethsemani.org/event/chicago-lcg-900-am-cdt/
CATEGORIES:LCG Local Community Meetings,LCG open events
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