# Matins reading for the Vigil of St. Lawrence (Aug 9) —
# `Sancti/08-09t.txt` ("In Vigilia S. Laurentii Mart.", the suffixed
# file — the plain `08-09.txt` belongs to St. John Mary Vianney
# instead). A Vigil's own office is a single, simpler nocturn of just
# 3 lessons (`Lectio1-3`), not the usual 9-lesson ferial/feast
# structure — earlier characterized as "Nocturn 1 only, nothing to
# source" (see TODO.md/memory vu-matins-sanctim-saints), which
# undersold it: `Lectio1-3` genuinely *is* homiletic content here (a
# bare Gospel incipit + a real patristic homily), just filling the
# Vigil's only lesson slot rather than the Nocturn-2/3 slot a full
# feast would use. Per direct instruction (2026-08), pool it in rather
# than treat "only 3 lessons" as "no content" — same treatment as
# vigil-of-st-john-the-baptist.yml.
# web/www/horas/Latin/Sancti/08-09t.txt, English/Sancti/08-09t.txt.
#
# Lectio1's Gospel citation (Matt 16:24-27) is a bare incipit ("Et
# réliqua") with no full pericope text given, so — per the established
# convention of not transcribing bare incipits — only the homily
# portion is authored (not marked isGospel), Pope St. Gregory the
# Great's homily on self-denial (Lectio1's homily + Lectio2-3 combined,
# one continuous piece).
id: vigil-of-st-lawrence
readings:
  - nocturn: 2
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 32 on the Gospels (on Matt 16:24-27)"
    text:
      la: >-
        Quia Dóminus ac Redémptor noster novus homo veni in mundum, nova præcépta dedit
        mundo. Vitæ étenim nostræ véteri, in vítiis enutrítæ, contrarietátem oppósuit
        novitátis suæ. Quid enim vetus, quid carnális homo nóverat, nisi sua retinére, aliéna
        rápere, si posset; concupíscere, si non posset? Sed cæléstis médicus síngulis
        quibúsque vítiis obviántia ádhibet medicaménta. Nam, sicut arte medicínæ cálida
        frígidis, frígida cálidis curántur; ita Dóminus noster contrária oppósuit
        medicaménta peccátis, ut lúbricis continéntiam, tenácibus largitátem, iracúndis
        mansuetúdinem, elátis præcíperet humilitátem.


        Certe, cum se sequéntibus nova mandáta propóneret, dixit: Nisi quis renuntiáverit
        ómnibus quæ póssidet, non potest meus esse discípulus. Ac si apérte dicat: Qui per
        vitam véterem aliéna concupíscitis, per novæ conversatiónis stúdium et vestra
        largímini. Quid vero in hac lectióne dicat, audiámus: Qui vult post me veníre, ábneget
        semetípsum. Ibi dícitur ut abnegémus nostra: hic dícitur ut abnegémus nos. Et fortásse
        laboriósum non est hómini relínquere sua; sed valde laboriósum est relínquere
        semetípsum. Minus quippe est abnegáre quod habet; valde autem multum est abnegáre quod
        est.


        Ad se autem nobis veniéntibus Dóminus præcépit, ut renuntiémus nostris: quia,
        quicúmque ad fídei agónem venímus, luctámen contra malígnos spíritus súmimus. Nihil
        autem malígni spíritus in hoc mundo próprium póssident: nudi ergo cum nudis luctári
        debémus. Nam si vestítus quisque cum nudo luctátur, cítius ad terram deícitur, quia
        habet unde teneátur. Quid enim sunt terréna ómnia, nisi quædam córporis induménta? Qui
        ergo contra diábolum ad certámen próperat, vestiménta abíciat, ne succúmbat.
      en: >-
        Our Lord and Redeemer came into the world a new Man, and gave the world new
        commandments. For against the ways of our old life, brought and bred up in sin, He set
        the contrast of His new life. It was the old way, according to the knowledge of the
        carnal man, for every man to keep his own goods, and, if he were able to do it, to
        take his neighbour's goods also, and, if he were not able to take them, at least to
        lust after them. But the Heavenly Physician hath medicines wherewith to meet all the
        diseases of sin. For, even, as by the art of the physician, things hot are healed by
        things cold, and things cold by things hot, so doth our Lord set against sin holiness,
        ordaining for the lecherous purity, for the miserly munificence, for the hot-tempered
        meekness, and for the proud lowliness.


        So the Lord, when He would give a new commandment unto them that came to Him, said
        Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple,
        as though He had said openly: All ye that according to the old man lust after your
        neighbour's goods, must, according to the zeal of the new man, give away even that
        which is your own. But let us hear again what He saith in this place If any man will
        come after Me, let him deny himself. First He saith that we must deny to ourselves
        that which is our own, and now that we must even deny ourselves to ourselves.
        Perchance it is not hard for a man to give up that which is his own, but it is
        exceeding hard to give up himself. To deny himself his possessions is little but to
        deny himself himself is a denial exceeding great.


        Let when we come unto Him the Lord will have us deny to ourselves even ourselves,
        since as many of us as are entered into the battle of faith, are entered into a
        contention against evil spirits. But the evil spirits have nothing of their own in
        this world, and therefore must we wrestle with them, naked with naked. For if he that
        is clothed, wrestle with him that is naked, he faileth swiftly, because he hath
        whereon he that is naked taketh hold. And what are all things earthly but things
        wherewith the soul is clothed upon? whosoever therefore will wrestle with Satan, let
        him cast away his clothes, lest he be thereby endangered.
    status: { la: verified, en: verified }
