# Matins Nocturn 2 for "2nd Sunday of September" (Tempora/092-0.txt) — see
# month-week-081.yml's header for the id scheme. Responsory reuses 091's
# own Responsory4 (source's own cross-reference).
#
# Text identical to post-pentecost-15.yml's own Nocturn 2 (both cite the
# same Moralia in Job, Book 9, ch. 2 passage) — not a duplication error,
# the reference engine's own Tempora files independently reuse this same
# excerpt for both a Pentecost-numbered Sunday and this calendar-month
# Sunday; reusing this project's own already-authored, live-verified
# translation rather than re-transcribing it.
id: month-week-092
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Gregory the Great, Moralia in Job, Book 9, ch. 2"
    text:
      la: >-
        Vero scio quod ita sit, et quod non justificábitur homo compósitus Deo. Homo quippe Deo non
        compósitus justítiam pércipit, compósitus amíttit; quia quisquis se auctóri bonórum cómparat,
        bono se, quod accéperat, privat. Qui enim accépta bona sibi árrogat, suis contra Deum donis
        pugnat. Unde ergo despéctus erígitur, dignum est ut eréctus inde destruátur.


        Sanctus autem vir, quia omne virtútis nostræ méritum esse vítium cónspicit, si ab intérno
        árbitro distrícte judicétur, recte subjúngit: Si volúerit conténdere cum eo, non póterit
        respondére ei unum pro mille.


        In Scriptúra sancta millenárius númerus pro universitáte solet intélligi. Hinc étenim
        Psalmísta ait: Verbi, quod mandávit in mille generatiónes: cum profécto constet, quod ab ipso
        mundi exórdio usque ad Redemptiónis advéntum per Evangelístam non ámplius quam septuagínta et
        septem propágines numeréntur. Quid ergo in millenário número nisi ad proferéndam novam
        sóbolem perfécta univérsitas præscítæ generatiónis exprímitur? Hinc et per Joánnem dícitur: Et
        regnábunt cum eo mille annis: quia vidélicet regnum sanctæ Ecclésiæ universitátis perfectióne
        solidátur.


        Quia vero monas décies multiplicáta in denárium dúcitur, denárius per semetípsum ductus in
        centenárium dilatátur, qui rursus per denárium ductus in millenárium ténditur; cum ab uno
        incípimus, ut ad millenárium veniámus, quid hoc loco uníus appellatióne, nisi bene vivéndi
        inítium? quid millenárii númeri amplitúdine, nisi ejúsdem bonæ vitæ perféctio designátur? Cum
        Deo autem conténdere, est, non ei tribúere, sed sibi glóriam suæ virtútis arrogáre. Sed
        sanctus vir conspíciat, quia et qui summa jam dona percépit, si de accéptis extóllitur, cuncta
        quæ accéperat, amíttit.
      en: >-
        We know that it is so of a truth, and that a man cannot be justified as against God. When God
        is put out of the consideration, a man may be considered to be just, but considered as against
        God, his righteousness vanisheth away. When a man measureth himself by his relation to Him,
        Who is the Author of all good, he doth thereby acknowledge that of himself he hath no good in
        him, but hath received from God whatsoever he hath. He that glorifieth himself because of good
        which hath been given him, fighteth against God with God's own gifts. It is just therefore
        that the grounds upon which he ought to have been humbled, but upon which he hath puffed
        himself up, should be used to humble his vain-glory.


        But an holy man, because he perceiveth that the worth of our own good deeds falleth short,
        when he considereth his own spiritual man, justly saith If He will contend with him, he cannot
        answer Him one of a thousand.


        In the Holy Scriptures the numeral a thousand is used to be taken as signifying a
        generalization. Thus, the Psalmist saith The word which He commanded to a thousand generations
        (Ps. civ. 8), whereas it is notorious that the Evangelist doth not reckon more then
        seventy-and-seven generations between the very beginning of the world and the coming of our
        Redeemer. What therefore is to be understood here by a thousand? The general ripeness of the
        old generation to bring forth a new offspring. Hence also it is said by John And shall reign
        with Him a thousand years (Apoc. xx. 6), because the reign of the Holy Church will be over all
        mankind made perfect.


        When times one is ten, and ten times ten is an hundred, and ten times an hundred is a
        thousand. Observing therefore this connection between one and a thousand, what are we to
        understand by the one (in the text, connected as it is with the thousand whereby we understand
        perfection)? Is it not the beginning of a good life, even as the thousand representeth
        perfection? The contending with God (which is spoken of in the text) is the non-acknowledgment
        of that which is owed to Him, and the vain-glorying instead in our own strength. But an holy
        man should see, that even if one had received the gifts of perfection, and were to make them
        the grounds of self-glorifying, such an one would thereby lose all that he had received.
    responsory:
      la: "R. Indúta est caro mea putrédine, et sórdibus púlveris cutis mea áruit et contrácta est: * Meménto mei, Dómine, quóniam ventus est vita mea.\nV. Dies mei velócius transiérunt quam a texénte tela succíditur, et consúmpti sunt absque ulla spe.\nR. Meménto mei, Dómine, quóniam ventus est vita mea."
      en: "R. My flesh is clothed with worms and clods of dust. My skin is dry and drawn together. * Remember me, O Lord, for my life is wind.\nV. My days are swifter than a weaver's shuttle, and are spent without hope.\nR. Remember me, Lord, for my life is wind."
    status: { la: verified, en: verified }
