I WILL send you the Holy Spirit
to be with you forever








Gherarducci, 1465.

Timelines [addt'l-nav.]          Bibliography / Suggested Reading / Study Links [pdf]














MAY 29-31, 2020
Fr. Luke's email: ldysinger@stjohnsem.edu

If you experience technical difficulties during the workshop, please call Fr. Patrick at 661-472-2928


























FRIDAY 7:30 p.m. - Fr. Patrick

SATURDAY 9:30 a.m.  - Fr. Francis

SATURDAY 2:30 p.m.  - Fr. Angelus

SUNDAY 9:30 a.m. - Fr. Luke

SUNDAY 2:30p.m.  - Abbot Damien









SEVERAL participants have asked about spiritual practices that may be undertaken between our conferences.  For those who wish, these might include using the psalms in prayer in the Divine Office (Liturgy of the Hours) and/or praying the Sacred Scriptures in the monastic tradition of lectio divina.

IF you would like to hear and see the form of the Divine Office we celebrate at Valyermo,  Abbot Damien has made six of our offices available at the Recorded Prayers tab on the Abbey website, (https://www.saintandrewsabbey.com).

Here are links to the psalms for the six offices on the “recorded prayers” tab of the Saint Andrew’s Abbey Website.

1. Friday Lauds Easter Week 4


2. Friday Vespers, Easter Week 4


3. Saturday Lauds Easter Week 4


4. Saturday, 1st Vespers of Easter Week 5


5. Sunday Lauds, Easter Week 5


6. Sunday 2nd Vespers, Easter Week 5


WITH regard to the practice of lectio divina, please explore the articles downloadable from the section on lectio divina accessible from the Bibliography link on the navigation panel to the left.  Feel free, also, to explore the Lectio Divina link on the navigation panel.  Biblical texts and patristic writings used at Mass and the Divine Office (which are excellent matter for lectio divina) may be found at the Universalis Website (https://www.universalis.com/USA/0/mass.htm).







1. Pentecost and the Giving of the Law on Sinai


Moses Receives the Law on Sinai

The Descent of the Holy Spirit


 Moses Receives The Law; Byzantine Icon




Pentecost (Πεντηκοστή):
The Fiftieth Day after Passover:

שָׁבוּעוֹת SHAVUOT: The Feast of Weeks


The sixth day of the Hebrew month of Sivan (the Third Month)
Also a Harvest Festival - End of Harvesting Barley (at Passover) Beginning of Wheat.




SINAI is BOTH  KATAPHATIC (complexity/images/color/words)
APOPHATIC (simplicity/darkness/imageless/silence)











2. Pentecost in the Book of Acts


in the


 Pentecost, Duccio, 1309



THE Biblical Image of TONGUES of FIRE would have been familiar to the Apostles and authors of the New Testament, and it would have been linked to the notion of the prophet whose calling is manifested by a vision of the Throne of God: this is attested in the mysterious and popular Book of Enoch.



















1.14 [...]All these with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus, and with his brothers. [...]

14  οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ σὺν γυναιξὶν καὶ Μαριὰμ τῇ μητρὶ τοῦ Ἰησοῦ καὶ τοῖς ἀδελφοῖς αὐτοῦ.


WHEN the day of Pentecost had come, they were all together in one place.

2:1 Καὶ ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό.

2 And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting.

2  καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι

 cf. theophany to Elijah: 1Ki 19:11 (πνεῦμα μέγα)


3 And there appeared to them tongues as of fire, distributed and resting on each one of them.

3  καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς καὶ ἐκάθισεν ἐφ᾽ ἕνα ἕκαστον αὐτῶν,

cf Enoch 14:10, tongues of fire (γλώσσαις πυρός)


4 And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance.

4  καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.

5 Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven.

5  Ἦσαν δὲ εἰς Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν.

6 And at this sound the multitude came together, and they were bewildered, because each one heard them speaking in his own language.

6  γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθεν τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουον εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν.

7 And they were amazed and wondered, saying, “Are not all these who are speaking Galileans?

7  ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες· οὐχ ἰδοὺ ἅπαντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι;

8 And how is it that we hear, each of us in his own native language?

8  καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν;

9 Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,

9  Πάρθοι καὶ Μῆδοι καὶ Ἐλαμῖται καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν,

10 Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes,

10  Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι,

11 Cretans and Arabians, we hear them telling in our own tongues the mighty works of God.”

11  Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.

12 And all were amazed and perplexed, saying to one another, “What does this mean?”

12  ἐξίσταντο δὲ πάντες καὶ διηπόρουν, ἄλλος πρὸς ἄλλον λέγοντες· τί θέλει τοῦτο εἶναι;

13 But others mocking said, “They are filled with new wine.”

13  ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι γλεύκους μεμεστωμένοι εἰσίν.

14 But Peter, standing with the eleven, lifted up his voice and addressed them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words.

14  Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς· ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου.

15 For these men are not drunk, as you suppose, since it is only the third hour of the day;

15  οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας,

16 but this is what was spoken by the prophet Joel:

16  ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ·

17 ‘And in the last days it shall be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams;

17  καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται·

18 yea, and on my menservants and my maidservants in those days I will pour out my Spirit; and they shall prophesy.

18  καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου, καὶ προφητεύσουσιν.

19 And I will show wonders in the heaven above and signs on the earth beneath, blood, and fire, and vapor of smoke;

19  καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ.

20 the sun shall be turned into darkness and the moon into blood, before the day of the Lord comes, the great and manifest day.

20  ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα, πρὶν ἐλθεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ.

21 And it shall be that whoever calls on the name of the Lord shall be saved.’

21  καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται.

22 “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know --

22  Ἄνδρες Ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους· Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν δι᾽ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν καθὼς αὐτοὶ οἴδατε,










3. Basil on Theosis


3. St. BASIL the GREAT:


 Pentecost, El Greco, 1510

On the Holy Spirit
Basil the Great of Caesaria, elder brother of Gregory of Nyssa; hermit in Neocaesaria 358-370; Bishop of Neocaesaria 370-379.
Nicene and Post-Nicene Fathers, Second Series: Volume VIII





Chapter 9
[The Deifying Power and Effect of the Holy Spirit]






23. AND [The Holy Spirit], like the sun, will by the aid of your purified eye show you in Himself the image of the invisible, and in the blessed spectacle of the image you shalt behold the unspeakable beauty of the archetype.215 Ὁ δέ͵ ὥσπερ ἥλιος͵ κεκαθαρ μένον ὄμμα παραλαβών͵ δείξει σοι ἐν ἑαυτῷ τὴν εἰκόνα τοῦ ἀοράτου. Ἐν δὲ τῷ μακαρίῳ τῆς εἰκόνος θεάματι τὸ ἄρρητον ὄψει τοῦ ἀρχετύπου κάλλος.





 THROUGH His aid hearts are lifted up, the weak are held by the hand, and they who are advancing are brought to perfection.216 Shining upon those that are cleansed from every spot, He makes them spiritual by fellowship with Himself.

Διὰ τούτου͵ καρδιῶν ἀνάβασις͵ χειραγωγία τῶν ἀσθενούντων͵ τῶν προκοπτόντων τελείωσις. Τοῦτο τοῖς ἀπὸ πάσης κηλῖδος κεκαθαρμένοις ἐλλάμπον͵ τῇ πρὸς ἑαυτὸ κοινωνίᾳ πνευματικοὺς ἀποδείκνυσι.

Just as when a sunbeam falls on bright and transparent bodies, they themselves become brilliant too, and shed forth a fresh brightness from themselves,

Καὶ ὥσπερ τὰ λαμπρὰ καὶ διαφανῆ τῶν σωμάτων͵ ἀκτῖνος αὐτοῖς ἐμπεσούσης͵ αὐτά τε γίνεται περιλαμπῆ͵ καὶ ἑτέραν αὐγὴν ἀφ΄ ἑαυτῶν ἀποστίλβει· ο

so souls wherein the Spirit dwells, illuminated by the Spirit, themselves become spiritual, and send forth their grace to others. ὕτως αἱ πνευματοφόροι ψυχαὶ ἐλλαμφθεῖσαι παρὰ τοῦ Πνεύματος͵ αὐταί τε ἀποτελοῦνται πνευματικαὶ καὶ εἰς ἑτέρους τὴν χάριν ἐξαποστέλλουσιν.

Hence comes[:]


foreknowledge of the future,

μελλόντων πρόγνωσις͵

understanding of mysteries,

μυστηρίων σύνεσις͵

apprehension of what is hidden,

κεκρυμμένων κατάληψις͵

distribution of good gifts,

χαρισμάτων διανομαί͵

the heavenly citizenship,

τὸ οὐράνιον πολί τευμα͵

a place in the chorus of angels,

ἡ μετὰ ἀγγέλων χορεία͵

joy without end,

ἡ ἀτελεύτητος εὐφροσύνη͵

abiding in God,

ἡ ἐν Θεῷ διαμονή͵

the being made like to God,

ἡ πρὸς Θεὸν ὁμοίωσις͵

and, highest of all,

 τὸ ἀκρότατον τῶν ὀρεκτῶν͵ θεὸν γενέσθαι.

217 Such, then, to instance a few out of many, are the conceptions concerning the Holy Spirit, which we have been taught to hold concerning His greatness, His dignity, and His operations, by the oracles218 of the Spirit themselves.

Αἱ μὲν οὖν περὶ τοῦ ἁγίου Πνεύματος ἔννοιαι ἡμῶν͵ ἃς περὶ τοῦ μεγέθους αὐτοῦ καὶ τῆς ἀξίας καὶ τῶν ἐνεργημάτων ὑπ΄ αὐτῶν τῶν λογίων τοῦ Πνεύματος φρονεῖν ἐδιδάχθημεν͵ ὡς ὀλίγα ἀπὸ πολλῶν παραθέσθαι͵ τοιαῦται.





4. Basil on Community


4. St. BASIL


 Pentecost, De Firenze, 1536

Elder brother of Gregory of Nyssa; hermit in Neocaesaria 358-370; Bishop of Neocaesaria 370-379. [Note that this is the LATIN version of Basil's Asceticon, which St. Benedict knew and particularly recommended to his monks in RB 79]











SINCE your words have convinced us that it is dangerous to live in company with those who hold the commandments of God in light regard, we consider it logical to inquire whether one who retires from society should live in solitude or with brethren who are of the same mind and who have set before themselves the same goal, that is, the devout life.

Quia ostendit nobis sermo tuus periculosum esse cum his qui mandata contemnunt vitam ducere, nunc discere cupimus si oporteat eum qui ab hujuscemodi consortiis discesserit, remotum esse et solum, an vero cum fratribus ejusdem propositi et ejusdem animi vitam suam sociare.






3.1. I CONSIDER that life passed in company with a number of persons in the same habitation is more advantageous in many respects.  RESP. In multis utile esse video vitam communem ducere cum his qui ejusdem voluntatis sunt atque propositi. 

My reasons are, first, that no one of us is self-sufficient as regards corporeal necessities, but we require one another’s aid in supplying our needs. [...] Similarly, in the solitary life, what is at hand becomes useless to us and what is wanting cannot be provided, since God, the Creator, decreed that we should require the help of one another, as it is written, so that we might associate with one another.

Primo, quia etiam ad usus corporales victusque ministerium unusquisque nostrum solus sibi non sufficit: et vero ideo pro his quae ad ministerium vitae nostrae necessaria sunt, invicem opera nostra egemus. [...] ita etiam vita solitaria mihi pati videtur cum neque quod ei inest, utile esse, neque quod deest ab aliquo possit acquiri.

Again, apart from this consideration, the doctrine of the charity of Christ does not permit the individual to be concerned solely with his own private interests.  Praeter hoc autem nec ratio quidem charitatis unumquemque permittit quod suum est quaerere, 

Charity,’ says the Apostle, ‘seeks not her own.’ (I Cor. 13)
dicente Apostolo: Charitas non quaerit quae sua sunt (I Cor. XIII).

FURTHERMORE, a person living in solitary retirement will not readily discern his own defects, since he has no one to admonish and correct him.
Deinde, sed nec culpas quidem suas unusquisque ac vitia facile dignoscit, cum qui arguat nemo est:

Antony meets Paul the Hermit: 
The Belles Heures
of Jean, Duke of Berry 192v.

Such a one..., consequently, experiences the truth of the saying, ‘Woe to him that is alone, for when he falleth he hath none to lift him up.’(Eccle. 4)

et facile hujusmodi homini accidere potest illud quod scriptum est: Vae soli, quia si ceciderit, nemo est alius qui erigat eum (Eccle. IV)

Moreover, the majority of the commandments are easily observed by several persons living together,

Sed et mandata a pluribus quidem facilius adimplentur;

but not so in the case of one living alone; for, while he is obeying one commandment, the practice of another is being interfered with
ab uno vero dum unum videtur impleri, aliud impeditur. 

FOR EXAMPLE, when he is visiting the sick, how can he show hospitality to the stranger?
Ut puta, [0494D] quomodo quis solus visitabit infirmum? aut quomodo suscipiet peregrinum?

The Hospitality of Abraham, Getty Hours





3.3. In addition, since no one has the capacity to receive all spiritual gifts, but the grace of the Spirit is given proportionately to the faith of each, when one is living in association with others, the grace privately bestowed on each individual becomes the common possession of his fellows. ‘To one, indeed, is given the word of wisdom; and to another, the word of knowledge; to another, faith, to another, prophecy, to another, the grace of healing,’ and so on. He who receives any of these gifts does not possess it for his own sake but rather for the sake of others, so that, in the life passed in community, the operation of the Holy Spirit in the individual is at the same time necessarily transmitted to all. [...]

Tum deinde nec sufficere potest unus ad suscipienda omnia dona Spiritus sancti, quia secundum uniuscujusque mensuram fidei et donorum spiritualium distributio celebratur: ut id quod per partes unicuique distributum est, rursum tanquam membra ad aedificationem unius corporis coeat et conspiret. Alii enim datur sermo sapientiae, alii sermo scientiae, alii fides, alii prophetia, alii gratia sanitatum (I Cor. XII) , et caetera; quae singula utique non tam pro se unusquisque quam pro aliis suscipit a Spiritu sancto. Et ideo necesse est uniuscujusque gratiam, quam susceperit a Spiritu Dei, et in commune prodesse. [...]





3.5. BESIDES these disadvantages, the solitary life is fraught with other perils. Sed interdum et periculo proxima est vita solitaria.

The first and greatest [danger] is that of self-satisfaction. Since the solitary has no one to appraise his conduct, he will think he has achieved the perfection of the precept. Secondly, because he never tests his state of soul by exercise, he will not recognize his own deficiencies nor will he discover the advance he may have made in his manner of acting, since he will have removed all practical occasion for the observance of the commandments. [...]

Primo quidem illi periculo subjacet, quod certe gravissimum est, in quo ipse sibi placet, et neminem habens qui possit opus ipsius probare, videbitur sibi ad summam perfectionem venisse. Tum deinde sine ullo exercitio degens, neque quid sibi vitii abundet, neque quid virtutis desit, agnoscit. Neque discretionem [0495D] habere poterit in operum qualitate, pro eo quod operandi materia omnis exclusa sit.





3.6. CONSIDER, further, that the Lord  was not content with merely teaching the word, but, so as to transmit to us clearly and exactly the example of humility in the perfection of charity, girded Himself and washed the feet of the disciples.
Ecce enim et Dominus [0 ] non aestimavit sufficere sibi solam verbi doctrinam, sed et opere ipso voluit nobis tradere humilitatis exempla, cum praecinctus linteo lavit pedes discipulorum suorum    (Joan. XII) .

WHOSE FEET, therefore, will you wash? To whom will you minister? In comparison with whom will you be the lowest, if you live alone?
Tu ergo cujus pedes lavabis? quem curabis officiis? cujus inferior aut ultimus eris, cum solus vivas?

The Washing of the Feet, Giotto

HOW, moreover, in a solitude, will that good and pleasant thing be accomplished, the dwelling of brethren together in one habitation (Psal. 132) which the Holy Spirit likens to ointment emitting its fragrance from the head of the high priest?  Sed et aliud quod dicitur:
Bonum et jucundum habitare fratres in unum
(Psal. 132) ,  quod unguento pontificali in barbam de capite descendenti sanctus Spiritus comparavit, quomodo in solitaria habitatione complebitur?





3.7. FOR the place where brothers dwell together in community is what the apostle terms an “arena”
for the amendment of conduct and the formation of life

Stadium namque est quoddam, ex apostolico praecepto, ad emendationem morum vitamque formandam

Pentecost, Fra Angelico

IN this [arena] there is advancement in the practice of virtue; meditation on the divine commandments freely shines forth and illuminates.  in quo per virtutis exercitium proficitur; in quo meditatio divinorum mandatorum effulget amplius et clarescit, 
This fraternal unity of souls which the brethren share among them resembles and exemplifies what sacred scriptures says concerning the saints in the Acts of the Apostles: All the believers were united, and they held all things in common (Acts 4). haec communis inter se unanimorum fratrum [0496B] habitatio: habens in se illam similitudinem et exemplum, quod in Actibus apostolorum refert de sanctis Scriptura divina, dicens: Quia omnes credentes erant in unum, et habebant omnia communia (Act. IV) .







5. The Trinity and the Hoy Spirit




  Trinity, Dürer



 Andre Rubilev, 1410

Converte nos, Deus, salutaris noster Ps 84 (85).5
John Fouquet, c. 1460

 Master of James IV, 1520

Triandric Trinity, Fr. Illum ms. 1362



The Duke of Berry, Petites Heures
BNF Lat 18104 14th c.

 Bartolomeus Angelicus,
On the Nature of Things,











 Durer 1515

Greco 1577









6. Pentecost Sequence: Veni Sancte Spiritus


Veni Sancte Spiritus











Come Holy Spirit, creator,

from your bright heavenly throne,

come take possession of our souls

and make them all your own

Veni Creator Spiritus,

Mentes tuorum visita,

Imple superna gratia,

Quae Tu creasti pectora.

You Who are called Paraclete

blest gift of God above,

the living spring, the living fire,

sweet unction and true love.

Qui diceris Paraclitus,

Altissimi donum Dei,

Fons Vivus, Ignis, Caritas,

Et spiritalis unctio.

You Who are sevenfold in your grace,

finger of God's right hand;

his promise, teaching little ones

to speak and understand.

Tu septiformis munere,

Digitus paternae dexterae,

Tu rite promissum Patris

Sermone ditans guttura.

O guide our minds with your blest light,

inflame our hearts with love;

and with strength, which never decays,

confirm our mortal frame.

Accende lumen sensibus,

Infunde amorem cordibus;

Infirma nostri corporis,

Virtute firmans perpeti.


Drive far from us our deadly foe;

true peace unto us bring;

and through all perils, lead us safe

beneath your sacred wing.

Hostem repellas longius,

Pacemque dones protinus;

Ductore sic te previo,

Vitemus omne noxium.

Through You may we know the Father;

through You the eternal Son,

and You the Spirit of them both,

thrice-blessed Three in One.

Per te sciamus da Patrem,

Noscamus atque Filium

Teque utriusque Spiritum,

Credamus omni tempore.

All glory to the Father be,

with his co-equal Son:

the same to You great Paraclete,

While endless ages run.

Deo Patri sit gloria,

Et Filio, qui a mortuis

Surrexit, ac Paraclito,

In saeculorum saecula.










  Praying the Scriptures




v  Gift from our Heritage for the Church and World Today

v  Restores Balance of Private and Liturgical Prayer

v  Teaches us to Pray the Book of the Heart

v  Re-establishes a Rhythm of Silence and Speech – of Self-Offering and Attentive Listening






















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