# Nocturn 2-3, 5th Sunday after Pentecost. Sourced from Tempora/Pent05-0.txt.
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
# Nocturn 2: St. Gregory the Great, Moralia in Job Bk 4, on David's curse
# against the mountains of Gilboa as a type of the Jews' unbelief - one
# continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Matt
# 5:20-24, on anger) skipped; Lectio8-9 one continuous excerpt from St.
# Augustine's Sermon on the Mount commentary, combined.
id: post-pentecost-05
readings:
  - nocturn: 2
    isGospel: false
    source: "Pope St. Gregory the Great, Moralia in Job, Book 4, ch. 3-4"
    text:
      la: >-
        Quid est quod David, qui retribuéntibus sibi mala non réddidit, cum Saul et Jónathas bello
        occúmberent, Gélboë móntibus maledíxit, dicens: Montes Gélboë, nec ros nec plúvia véniant super
        vos: neque sint agri primitiárum: quia ibi abjéctus est clýpeus fórtius, clýpeus Saul, quasi non
        esset unctus óleo? Quid est quod Jeremías, cum prædicatiónem suam cérneret audiéntium difficultáte
        præpedíri, maledíxit dicens: Maledíctus vir, qui annuntiávit patri meo, dicens: Natus est tibi
        puer másculus?


        Quid ergo montes Gélboë, Saul moriénte, deliquérunt, quátenus in eos nec ros nec plúvia cáderet et
        ab omni eos viriditátis gérmine senténtiæ sermo siccáret? Sed quia Gélboë interpretátur decúrsus,
        per Saul autem unctum et mórtuum mors nostri mediatóris exprímitur; non immérito per Gélboë
        montes supérba Judæórum corda signántur, quæ dum in hujus mundi desidériis défluunt, in Christi,
        id est, uncti se morte miscuérunt: et quia in eis unctus rex corporáliter móritur, ipsi ab omni
        grátiæ rore siccántur.


        De quibus et bene dícitur, ut agri primitiárum esse non possint. Supérbæ quippe Hebræórum mentes
        primitívos fructus non ferunt: quia in Redemptóris advéntu ex parte máxima in perfídia
        remanéntes, primórdia fídei sequi noluérunt. Sancta namque Ecclésia in primítiis suis multitúdine
        Géntium fœcundáta, vix in mundi fine Judǽos quos invénerit, súscipit, et extréma cólligens, eos
        quasi relíquias frugum ponit.
      en: >-
        Thus was it that David, who rewarded no evil to them that did evil to him (Ps. vii. 5), when Saul
        and Jonathan had fallen in battle, cursed the mountains of Gilboa, saying Ye mountains of Gilboa,
        let there be no dew, neither let there be rain upon you, nor fields of offerings; for there the
        shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed
        with oil. Why was it that Jeremiah, when he saw that his preaching was thrown away upon his
        hearers, cursed and said Cursed be the man who brought tidings to my father, saying: A man-child
        is born unto thee? (xx. 15.)


        He had the mountains of Gilboa to do with the death of Saul, that they should be condemned to
        have dew fall on them no more, neither rain, but should wither away, barren of the green glory
        of the springtime? But this word Gilboa signified bubbling fountain, and the death of Saul the
        Anointed of God is a type of the death of our Anointed Mediator. Thus we find in the mountains of
        Gilboa no unfit image of the proud hearts of the Jews, which had their spring in earthly
        desires, and took part in the death of the Anointed Saviour. And since among them their Anointed
        Monarch met His death, the dew of grace is upon them no more.


        And well is it said of them Let there be upon you no fields of offerings. The proud minds of the
        Hebrews bear yet no offering. Since the coming of their Redeemer, the most part of them remain
        still without belief in Him, and refuse to follow the promise of their ancient faith. The Holy
        Church hath borne for her first-born, holy unto the Lord, a multitude of the Gentiles, and will,
        but in the end of the world, embrace such Jews as she then shall find, and present them as the
        last gatherings of her harvest.
    responsory:
      la: "R. Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, on the Lord's Sermon on the Mount, Book 1, ch. 9"
    text:
      la: >-
        Justítia pharisæórum est, ut non occídant: justítia eórum, qui intratúri sunt in regnum cælórum,
        ut non irascántur sine causa. Mínimum est ergo, non occídere; et qui illud sólverit, mínimus
        vocábitur in regno cælórum. Qui autem illud impléverit, ut non occídat, non contínuo magnus erit,
        et idóneus regno cælórum; sed tamen ascéndit áliquem gradum: perficiétur autem, si nec irascátur
        sine causa; quod si perfécerit, multo remótior erit ab homicídio. Quaprópter qui docet ut non
        irascámur, non solvit legem ne occidámus, et in corde, dum non iráscimur, innocéntiam
        custodiámus.


        Gradus ítaque sunt in istis peccátis: ut primo quisque irascátur, et eum motum retíneat corde
        concéptum. Jam si extórserit vocem indignántis ipsa commótio, non significántem áliquid, sed
        illum ánimi motum ipsa eruptióne testántem, qua feriátur ille, cui iráscitur; plus est útique,
        quam si surgens ira siléntio premerétur. Si vero non solum vox indignántis audiátur, sed étiam
        verbum, quo jam certam ejus vituperatiónem, in quem profértur, desígnet et notet; quis dúbitet,
        ámplius hoc esse, quam si solus indignatiónis sonus ederétur?


        Vide nunc étiam tres reátus, judícii, concílii, et gehénnæ ignis. Nam in judício adhuc defensióni
        datur locus. In concílio autem, quamquam et judícium esse sóleat, tamen quia interésse áliquid
        hoc loco fatéri cogit ipsa distínctio, vidétur ad concílium pertinére senténtiæ prolátio; quando
        non jam cum ipso reo ágitur, utrum damnándus sit; sed inter se, qui júdicant, cónferunt quo
        supplício damnári opórteat, quem constat esse damnándum. Gehénna vero ignis, nec damnatiónem
        habet dúbiam, sicut judícium, nec damnáti pœnam, sicut concílium: in gehénna quippe ignis, certa
        est damnátio, et pœna damnáti.
      en: >-
        Thou shalt not kill, is of the righteousness of the Pharisees; Thou shalt not be angry with thy
        brother without a cause, is of the righteousness of them which shall enter into the kingdom of
        heaven. The least therefore is: "Thou shalt not kill, and whosoever shall break this
        commandment, he shall be called the least in the kingdom of heaven" (v. 19). But whosoever shall
        do it, and not kill, he is not therefore great, and meet for the kingdom of heaven; albeit, he
        hath risen a step; but he will have gotten farther, if he be not angry with his brother without a
        cause, which, if he do, he will be the farther off from manslaughter. Wherefore, He Which
        teacheth us that we are not to be angry without a cause, destroyeth not the law, Thou shalt not
        kill, but rather fulfilleth and increaseth it, making us not only to be free of the sin of
        outward killing, but also clean of anger within.


        On sins of this kind there are diverse steps. First, there is the swelling feeling of anger.
        When this feeling appeareth in a man's heart, he keepeth it. Then the inward disturbance
        wringeth forth words of indignation, not themselves meaning aught, but showing the trouble of
        him who is provoked. And this is something more than anger kept covered under silence. Next,
        this audible outburst of indignation may contain direct and open reviling of him who hath
        roused it. And it cannot be doubted that this is something more than an empty cry of anger.


        Behold here the three degrees of guilt open respectively to the judgment, to the council, and to
        hellfire. In the judgment, there is still place for defence. In the council, albeit this also is
        in a sense a judgment, yet we may suppose this distinction from the judgment proper, that the
        council pronounceth sentence, not as the result of a trial whereat the accused is present, but as
        the result of a consultation among the judges, to what punishment he is to be sentenced of whom
        it is already established that he is guilty. When we get to hell-fire, there remaineth no longer
        any doubt about condemnation, as in the judgment, and no longer any doubt about sentence, as in
        the council. In hellfire the condemnation and the pain of him that is condemned are alike
        certain.
    responsory:
      la: "R. Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
      en: "R. One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
    status: { la: verified, en: verified }
