# Matins Nocturn 2-3 readings for St. John before the Latin Gate (May
# 6) — SanctiM/05-06.txt's own Lectio5-9 all resolve back to
# `@Sancti/05-06:LectioN` (resliced), so this feast's own proper
# content is sourced from the Tridentine track exactly as for a
# pre-1955 saint (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-06.txt, English/Sancti/05-06.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading, one continuous
# excerpt from St. Jerome.
# Nocturn 3: Lectio7's Gospel citation (Matt 20:20-23) is a bare
# incipit ("Et réliqua") with no full pericope text given, so — per the
# pre-1955 pass's convention of not transcribing bare incipits — only
# the homily portion is authored (not marked isGospel), a single
# excerpt of St. Jerome's own commentary. No responsory given for
# either reading.
id: st-john-before-the-latin-gate
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Jerome, Priest, Against Jovinian, Bk. 1"
    text:
      la: >-
        Joánnes Apóstolus, unus ex discípulis Dómini, qui mínimus natu tráditur fuísse inter
        Apóstolos, et quem fides Christi vírginem repérerat, virgo permánsit; et ídeo plus amátur
        a Dómino, et recúmbit super pectus Jesu; et, quod Petrus, qui uxórem habúerat,
        interrogáre non audet, illum rogat, ut intérroget; et post resurrectiónem, nuntiánte
        María Magdaléne quod Dóminus resurrexísset, utérque cucúrrit ad sepúlcrum, sed ille
        prævénit; cumque essent in navi, et piscaréntur in lacu Genésareth, Jesus stabat in
        líttore, nec sciébant Apóstoli quem vidérent; solus virgo Vírginem agnóscit, et dicit
        Petro: Dóminus est.


        Fuit autem Joánnes et Apóstolus, et Evangelísta, et Prophéta: Apóstolus, quia scripsit
        ad ecclésias ut magíster; Evangelísta, quia librum Evangélii cóndidit, quod, excépto
        Matthǽo, álii ex duódecim Apóstoli non fecérunt; Prophéta, vidit enim in Patmos ínsula,
        in qua fúerat a Domitiáno príncipe ob Dómini martýrium relegátus, Apocalýpsim, infiníta
        futurórum mystéria continéntem. Refert autem Tertulliánus, quod Romæ missus in
        fervéntis ólei dólium, púrior et vegétior exíverit, quam intráverit.


        Sed et ipsum ejus Evangélium multum distat a céteris. Matthǽus quasi de hómine íncipit
        scríbere: Liber generatiónis Jesu Christi, fílii David, fílii Abraham; Lucas a sacerdótio
        Zacharíæ; Marcus a prophetía Malachíæ et Isaíæ. Primus habet fáciem hóminis, propter
        genealogíam; secúndus fáciem vítuli, propter sacerdótium; tértius fáciem leónis, propter
        vocem clamántis in desérto, Paráte viam Dómini, rectas fácite sémitas ejus. Joánnes vero
        noster quasi áquila ad supérna volat, et ad ipsum Patrem pervénit, dicens: In princípio
        erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.
      en: >-
        The Apostle John was one of the disciples of the Lord. There is a tradition that he was
        the youngest of the Apostles. He was a virgin when the Faith of Christ found him, and he
        hath remained a virgin for ever. This is why he was the disciple whom Jesus loved more
        than any of the others, and why he leaned on Jesus' Breast. When Peter, who had been
        married, wished to ask the Lord who it was that was about to betray Him, he dared not ask
        for himself, but beckoned to John, that he should ask it. After the Resurrection, when
        Mary Magdalene came and told the disciples that the Lord was risen, Peter and John ran
        both together to the sepulchre, but John did outrun Peter. Later on, when the Apostles
        were on the Sea of Galilee, in a ship, fishing, Jesus stood on the shore, but the disciples
        knew not that it was Jesus, till virgin knew Virgin, and that disciple whom Jesus loved
        saith unto Peter: It is the Lord.


        John was both an Apostle, and an Evangelist, and a Prophet. He was an Apostle, in that he
        wrote to the Churches, as their Teacher. He was an Evangelist, in that he wrote one of the
        Gospels, the like whereto was not done by any other of the twelve Apostles, save Matthew.
        He was a Prophet, in that when he was in the isle of Patmos, whither he had been banished
        by Domitian on account of his uplifting of his testimony for the Lord, he saw there that
        Apocalypse which containeth such unfathomable mysteries concerning things which shall be
        hereafter. Tertullian also saith that when he was at Rome, he was put into a vessel of
        boiling oil, but that he came out cleaner and healthier than he went in.


        There is a great difference between his Gospel and the three others. Matthew beginneth to
        write as of a man: The Book of the Generation of Jesus Christ, the Son of David, the son
        of Abraham. Luke's first words of history relate to the priesthood of Zacharias; Mark
        commenceth with the prophecies of Malachi and Isaiah. The first hath the face of a man,
        with an human genealogy; the second hath the face of a calf, being a victim offered by
        priests; the third hath the face of a lion, even the voice of one crying in the
        wilderness, Prepare ye the way of the Lord, make His paths straight; but the John of whom
        I write is like a flying eagle, whose kingly flight beareth him up above earth-gathered
        clouds, an eagle that wingeth his way toward the Father Himself, and which crieth: In the
        beginning was the Word, and the Word was with God, and the Word was God.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Priest, Commentary on Matthew, Bk. 3 (on Matt 20:20-23)"
    text:
      la: >-
        Unde opiniónem regni habet mater filiórum Zebedǽi, ut cum Dóminus díxerit: Fílius hóminis
        tradétur princípibus sacerdótum et scribis, et condemnábunt eum morte, et tradent
        Géntibus ad illudéndum et flagellándum et crucifigéndum; et ignomíniam passiónis
        timéntibus discípulis nuntiáret, illa glóriam póstulet triumphántis? Hac, ut reor, ex
        causa, quia post ómnia díxerat Dóminus, Et tértia die resúrget; putávit eum múlier post
        resurrectiónem íllico regnatúrum, et hoc, quod in secúndo advéntu promíttitur, in primo
        esse compléndum; et, aviditáte femínea præséntia cupit, ímmemor futurórum.
      en: >-
        Whence had the mother of Zebedee's children gotten her idea of the Lord's kingdom? He had
        but just said: The Son of man shall be betrayed unto the chief priests and unto the
        scribes, and they shall condemn Him to death, and shall deliver Him to the Gentiles to
        mock, and to scourge, and to crucify Him. He had told His trembling disciples of the
        outrages that awaited Him in His Passion, and yet that mother came to Him to ask for her
        sons a share in the glory of His Triumph. I think it was because the Lord, after He had
        said all the rest, had said also: And the third day He shall rise again. The woman
        supposed that after His resurrection His kingdom would immediately be established, and
        that that would be fulfilled at His first coming which is promised at His second. And so,
        with womanly haste, she forgetteth the future, and catcheth at the present.
    status: { la: verified, en: verified }
