# Nocturn 2-3, 7th Sunday after Pentecost. Sourced from Tempora/Pent07-0.txt.
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
# Nocturn 2: St. Jerome's Epistle to Nepotian, on old age and wisdom (via
# the figure of David and Abishag) - one continuous excerpt (Lectio4-6).
# Nocturn 3: Lectio7 bare incipit (Matt 7:15-21, false prophets) skipped;
# Lectio8-9 one continuous homily by St. Hilary of Poitiers, combined.
id: post-pentecost-07
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Jerome, Priest, Epistle 2 to Nepotian"
    text:
      la: >-
        David annos natus septuagínta, bellicósus quondam vir, senectúte frigescénte, non póterat
        calefíeri. Quǽritur ítaque puélla de univérsis fínibus Israël Abísag Sunamítis, quæ cum rege
        dormíret, et seníle corpus calefáceret. Quæ est ista Sunamítis, uxor et virgo, tam fervens, ut
        frígidum calefáceret; tam sancta, ut caléntem ad libídinem non provocáret? Expónat sapientíssimus
        Sálomon patris sui delícias, et pacíficus bellatóris viri narret ampléxus: Pósside sapiéntiam,
        pósside intelligéntiam. Ne obliviscáris, et ne declináveris a verbis oris mei: neque derelínquas
        illam, et apprehéndet te: ama illam, et servábit te.


        Omnes pene virtútes córporis mutántur in sénibus, et crescénte sola sapiéntia, decréscunt cétera:
        jejúnia, vigíliæ, chaméuniæ, id est, super paviméntum dormitiónes, huc illúcque discúrsus,
        peregrinórum suscéptio, defénsio páuperum, instántia oratiónum et perseverántia, visitátio
        languéntium, labor mánuum unde præbeántur eleemósynæ. Et, ne sermónem lóngius prótraham, cuncta
        exercéntur, fracto córpore, minóra fiunt.


        Nec hoc dico, quod in juvénibus et adhuc solidióris ætátis, his dumtáxat, qui labóre et
        ardentíssimo stúdio, vitæ quoque sanctimónia, et oratiónis ad Dóminum Jesum frequéntia, sciéntiam
        consecúti sunt, frígeat sapiéntia, quæ in plerísque sénibus ætáte marcéscit; sed quod
        adolescéntia multa córporis bella sustíneat, et inter incentíva vitiórum et carnis titillatiónes,
        quasi ignis in lignis virídibus suffocétur, ut suum non possit explicáre fulgórem. Senéctus vero
        rursus eórum qui adolescéntiam suam honéstis ártibus instruxérunt, et in lege Dómini meditáti
        sunt die ac nocte, ætáte fit dóctior, usu trítior, procéssu témporis sapiéntior, et véterum
        studiórum dulcíssimos fructus metit.
      en: >-
        Then David, who had once been a man of war, was seventy years old, the chill of old age came
        upon him, and he could get no heat. So they sought out for him throughout all the coasts of
        Israel Abishag the Shunamite, to sleep with the king and to warm his aged body. Who is this
        Shunamite, wife and yet virgin, so hot, that she could heat the chilly, so holy, that her warmth
        provoked him not to lust. Let Solomon the Wise explain his father's enjoyment, and the "Peaceful
        One" tell of the warrior's embraces. "Get wisdom, get understanding, forget it not, neither
        decline from the words of my mouth, forsake her not, and she shall preserve thee love her, and
        she shall keep thee" (Prov. iv. 5-9).


        In old men almost all the powers of the body become weakened, and while wisdom only is
        increasing, all things else beside wisdom fail. Then faileth strength for fasting, for watching,
        for "chameuniae," (that is, sleeping on the floor,) for wandering hither and thither, for
        receiving strangers, for defending the poor, for instance and constancy in prayer, for visiting
        the sick, for that work with the hands whence alms are given. I need not treat of this with long
        talk, but, in short, when the body is broken down, all the works of the body wax enfeebled.


        Neither do I say, on the other hand, that wisdom, which in many old men drivelleth into second
        childhood, is weak, or wanting in such of the young and stout, as win knowledge by work and
        earnest study, by holiness of life and instancy of prayer to the Lord Jesus, but this I do say,
        that the more spiritual faculties have in youth many wrestlings with the body to go through, and
        that, what with violent provocations to vice, and what with the sensual ticklings of the flesh,
        they are apt to be smothered like fire among green wood, and not able to blaze forth in all
        their brightness. But when old age cometh upon them, who have spent their youth in acquiring
        sound knowledge, and have meditated in the law of the Lord day and night, it hath this effect on
        them, to make them more learned by their increased years, more experienced by constant use, more
        wise, through the advance of time and, in short, doth offer them the rich harvest of their past
        diligence.
    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. Hilary, Bishop of Poitiers, Commentary on Matthew, Canon 6"
    text:
      la: >-
        Blandiménta verbórum et mansuetúdinis simulatiónem ádmonet fructu operatiónis expéndi oportére; ut
        non qualem quis verbis réferat, sed qualem se rebus effíciat, spectémus; quia in multis vestítu
        óvium rábies lupína contégitur. Ergo ut spinæ uvas, ut tríbuli ficus non génerant, et ut iníquæ
        árbores utília poma non áfferunt; ita ne in istis quidem consístere docet boni óperis efféctum, et
        idcírco omnes cognoscéndos esse de frúctibus. Regnum enim cælórum sola verbórum offícia non
        óbtinent; neque qui díxerit: Dómine, Dómine, heres illíus erit.


        Quid enim mériti est Dómino dícere, Dómine? Numquid Dóminus non erit, nisi fúerit dictus a
        nobis? Et quæ offícii sánctitas est nóminis nuncupátio, cum cæléstis regni iter obediéntia
        pótius voluntátis Dei, non nuncupátio, repertúra sit? Multi mihi dicent in illa die: Dómine,
        Dómine, nonne in tuo nómine prophetávimus? Etiam nunc pseudoprophetárum frauduléntiam et
        hypocritárum simulaménta condémnat, qui glóriam sibi ex verbi virtúte præsúmunt, in doctrínæ
        prophetía, et dæmoniórum fuga, et istiúsmodi óperum virtútibus.


        Atque hinc sibi regnum cælórum pollicéntur: quasi vero eórum áliquid próprium sit, quæ loquúntur
        aut fáciunt, et non ómnia virtus Dei invocáta perfíciat; cum doctrínæ sciéntiam léctio áfferat,
        dæmónia Christi nomen exágitet. De nostro ígitur est beáta illa ætérnitas promerénda,
        præstandúmque est áliquid ex próprio, ut bonum velímus, malum omne vitémus, totóque afféctu
        præcéptis cæléstibus obtemperémus, ac tálibus offíciis cógniti Deo simus, agamúsque pótius quod
        vult, quam quod potest gloriémur.
      en: >-
        Blandishments of words and a false show of gentleness must be tried by the fruit of their
        working; that we look not so much to what a man saith of himself, as to what he doth make of
        himself; for often under a garment of wool is hidden the raging madness of a wolf. As therefore
        thorns bear not grapes, nor thistles figs, and as bad trees bring not forth good fruit; so
        neither can the fruit of a good work rest in such things, and therefore all must be known by
        their fruits. The kingdom of heaven is not gotten by professions of words alone; neither shall
        he which saith Lord, Lord, be an heir thereof.


        For what merit is there in saying to the Lord, Lord? Shall He be no Lord unless we call Him so?
        And what sanctity of duty is there in the calling of a name, when the way to the heavenly
        kingdom is rather to be found by obedience to the will of God than by the calling upon His
        Name? Many will say unto Me in that day, Lord, Lord, have we not prophesied in Thy Name? Even
        here He condemneth the deceitfulness of false prophets and the pretences of hypocrites, who
        claim glory for themselves out of the power of the word, in prophesying doctrine, and casting out
        devils, and the powers of works of that kind.


        And hence they promise themselves the kingdom of heaven, as though any of the things which they
        speak or do were their own, and not all the power of God invoked to perform them, since teaching
        bringeth knowledge, and it is the Name of Christ that putteth devils to flight. That blessed
        eternity therefore is to be earned of our own, and something must be furnished from our own
        part, that we will good and shun all evil, and with all our love obey the heavenly precepts, and
        by such deeds be known unto God, and do rather what He willeth, than glory in what we are able
        to do.
    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 }
