# Matins Nocturn 2-3 readings for St. Thomas of Canterbury, Bishop,
# Martyr (Dec 29) — SanctiM/12-29.txt inherits the whole day
# (`@Sancti/12-29`) with no Nocturn 2/3 override, 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/12-29.txt, English/Sancti/12-29.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading, one continuous vita
# (through his martyrdom in the cathedral).
# Nocturn 3: Lectio7's Gospel citation (John 10:11-16) 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), St. John
# Chrysostom's homily (Lectio7's homily + Lectio8-9 combined, one
# continuous piece).
id: st-thomas-becket
readings:
  - nocturn: 2
    isGospel: false
    text:
      la: >-
        Thomas, Londíni in Anglia natus, Theobáldo succéssit Cantuariénsi epíscopo: et qui
        ántea in administrándo cancelláriæ múnere præcláre se gésserat, in episcopáli offício
        fortis et invíctus fuit. Cum enim Henrícus secúndus Angliæ rex, convocátis ad se
        epíscopis et procéribus regni, leges ferret utilitáti ac dignitáti ecclesiásticæ
        repugnántes, ádeo constánter óbstitit régiæ cupiditáti, ut neque pollicitatiónibus,
        neque terróribus de senténtia decédens, próxime conjiciéndus in cárcerem clam
        recésserit. Inde propínqui ejus omnis ætátis ejécti, amíci, fautóres omnes, iis,
        quibus per ætátem licéret, jurejurándo adstríctis, univérsos Thomam aditúros, si
        fortásse miserábili suórum calamitátis aspéctu moverétur, qui a sancto propósito
        privátis incómmodis deterréri mínime potuísset. Non respéxit carnem aut sánguinem,
        neque ullus in eo humanitátis sensus offícii constántiam labefactávit.


        Cóntulit ígitur se ad Alexándrum tértium Pontíficem, a quo benígne accéptus est: et
        inde proféctus, mónachis Pontiniacénsis monastérii, Cisterciénsis órdinis, ab eódem
        commendátus. Quod ut cognóvit Henrícus, missis ad convéntum fratrum Cisterciénsium
        minácibus lítteris, Thomam e Pontiníaco monastério exturbáre conátur. Quare vir
        sanctus, véritus ne sua causa mali áliquid Cisterciénsis família paterétur, sponte
        discéssit, et Ludovícum Gálliæ regem ejus invitátu convénit; ubi támdiu fuit, quoad,
        Pontífice máximo et ipso rege agéntibus, ab exsílio, summa totíus regnis
        gratulatióne revocátur. Quid dum boni pastóris offícium secúrus exséquitur, ecce
        calumniatóres ad regem déferunt, eum multa contra regnum et públicam quiétem molíri,
        ut proptérea sǽpius conquererétur rex, se in suo regno cum uno sacerdóte pacem habére
        non posse.


        Ex qua regis voce nefárii satéllites sperántes gratum se regi factúros, si Thomam e
        médio tóllerent, clam conveniéntes Cantuáriam, epíscopum in templo vespertínis horis
        óperam dantem aggrediúntur. Qui cléricis templi áditus præclúdere conántibus
        accúrrens, óstium apéruit, illis usus verbis ad suos: Non est Dei Ecclésia
        custodiénda more castrórum; et ego pro Ecclésia Dei libénter mortem subíbo. Tum ad
        mílites: Vos Dei jussu cavéte, ne cuípiam meórum noceátis. Deínde flexis génibus, Deo,
        beátæ Maríæ, sancto Dionýsio et réliquis Sanctis ejus ecclésiæ patrónis, Ecclésiam et
        seípsum comméndans, sacrum caput eádem constántia, qua iniquíssimi regis légibus
        restíterat, ímpio ferro præcidéndum óbtulit, quarto Kaléndas Januárii, anno Dómini
        millésimo centésimo septuagésimo primo: cujus cérebro respérsum est totíus templi
        paviméntum. Quem multis póstea illústrem miráculis idem Alexánder Póntifex rétulit in
        Sanctórum númerum.
      en: >-
        Thomas was born in London, and succeeded Theobald in the Archbishopric of Canterbury.
        He had previously filled with great distinction the office of Lord Chancellor, and
        showed an indomitable firmness in his duty as Primate. When Henry II., King of
        England, in an assembly of the Bishops and great men of his realm, endeavoured to pass
        laws detrimental to the advantage and dignity of the Church, he opposed himself so
        steadily to the king's wishes, that, neither promises, nor threats availing to shake
        him, he was about to be cast into prison, had he not made good his escape in time. The
        whole of his kinsfolk without regard to age or sex, his friends, and his advisers, were
        then banished the kingdom, and those who were able, were bound by an oath to make their
        way to the presence of Thomas, in the hope that though careless of his own sufferings,
        he might yield at the sight of their misery. But neither flesh and blood, nor the
        pleadings of natural affection could make him swerve from the line of his pastoral
        duty.


        He betook himself to Pope Alexander III., by whom he was graciously received, and who
        committed him to the care of the Cistercians at Pontigni. As soon as this came to the
        knowledge of King Henry, he sent threatening letters to the monks, in order to drive
        Thomas from this shelter. The saint was unwilling that the Cistercian Order should
        suffer on his account, and therefore voluntarily withdrew from Pontigni, and accepted
        the invitation of Lewis VII., King of France, to go to his court. He remained here,
        until his banishment was recalled at the intercession of the Pope and of the King of
        France, and he returned to England amid great public joy. He was quietly continuing
        the work of a faithful shepherd of souls, when certain calumniators denounced him to
        the king as a plotter against the crown and the public peace. Henry, deceived by these
        libels, cried out that it was hard that one priest should never let him have quiet in
        his kingdom.


        Come wicked servants of the king, hearing his words, and thinking to do him pleasure,
        betook themselves to Canterbury to rid him of the Archbishop. They entered the
        cathedral in the evening as Thomas was proceeding to assist at Evensong. The clergy in
        attendance on him, conscious of the attempt about to be made, wished to bolt the doors.
        But the saint caused them to be again opened, saying, The Church of God is not to be
        made a castle of, and for the cause of God's Church I am willing to die. He then said
        to his murderers, I charge you in the name of the Almighty God to hurt none of my
        people. With these words he fell on his knees, and commended himself to God, to the
        Blessed Virgin Mary, to St Denis, and to the other holy Patrons of the Church of
        Canterbury. He presently offered his sacred head for the stroke of death, and received
        it from the swords of those wicked men with the same constancy with which he had
        withstood the commands of the unrighteous king. The murderers pulled out his brains and
        strewed them all about the floor of the Church. He testified on the 29th day of
        December, and, being afterwards honoured with many miracles, was canonised by Pope
        Alexander III.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. John Chrysostom, Homily 59 on John (on John 10:11-16)"
    text:
      la: >-
        Magnum quiddam, dilectíssimi, magnum, inquam, est Ecclésiæ prælátio, et quæ multa
        índiget sapiéntia et fortitúdine, qualem Christus propósuit: ut ánimam pro óvibus
        ponámus, et numquam illas deserámus; ut lupo generóse resistámus. Hæc enim inter
        pastórem et mercenárium est differéntia: alter própriæ, contémptis óvibus; alter, sua
        contémpta, óvium semper salúti invígilat. Pastóris ergo exémplo demonstráto,
        deceptóres duos méminit: furem mactántem et rapiéntem oves; et mercenárium
        permitténtem, neque defendéntem commíssas.


        Quod superióri témpore Ezéchiel his verbis insectátus est: Væ pastóribus Israël:
        nonne pascébant semetípsos? Nonne greges pascúntur a pastóribus? Sed illi contrárium
        faciébant, quod máximæ malítiæ genus est, et plurimórum causa malórum. Idcírco
        inquit: Neque quod abjéctum erat, reducébant: neque quod períerat, quærébant: neque
        confráctum alligábant: neque infírmum consolidábant: quóniam se, non gregem
        pascébant. Idem et Paulus áliis verbis signíficat: Omnes quæ sua sunt, quærunt, non
        quæ Jesu Christi.


        Verum ab utróque se dissidére osténdit Christus: ab illis quidem, qui in aliórum
        perníciem véniunt, cum dicat, se proptérea venísse, ut vitam habérent, et abundántius
        habérent: ab his autem, qui oves a lupis rapi negligébant, dicéndo se propter eas
        ánimam pónere, ne oves perírent. Nam cum Judǽi ipsum interímere vellent, non proptérea
        déstitit a doctrína, neque credéntes trádidit, sed pérstitit, et pértulit mortem:
        ídeo frequénter inquit: Ego sum pastor bonus. Quæ cum nullo niti testimónio
        viderentur, (quod enim póneret ánimam suam, non multo post re monstrátum est; quod
        autem vitam habérent, et abundántius habérent, eventúrum erat in futúro sǽculo)
        álterum ab áltero confírmat.
      en: >-
        Dearly beloved brethren, the Bishops of the Church hold a great office, an office that
        needeth much that wisdom and strength whereof Christ hath given us an example. We must
        learn of Him to lay down our lives for the sheep and never to leave them; and to fight
        bravely against the wolf. This is the difference between the true shepherd and the
        hireling. The one leaveth the sheep and seeketh his own safety, but the other recketh
        not of his own safety, so as he may watch over the sheep. Christ then having given us
        the pattern of a good shepherd, warneth us against two enemies; first, the thief that
        cometh not but to kill and to steal, and, secondly, the hireling that standeth by, and
        defendeth not them that are committed to his charge.


        Ezechiel hath said of old time: Woe be to the shepherds of Israel! do they not feed
        themselves? Should not the shepherds feed the flocks? But they did the contrary, a
        great wickedness and the root of many evils. Therefore, he saith, they brought not back
        that which was gone astray neither did they search for that which was lost neither did
        they bind up that which was broken, nor strengthen that which was sick; for they fed
        themselves, and not the flock. And Paul hath the same in other words, where he saith:
        All seek their own, not the things which are Jesus Christ's.


        Christ showeth Himself very different from either the thief or the hireling; whereas
        the thief cometh to destroy, He came that they might have life, and that they might
        have it more abundantly. The hireling fleeth, but He layeth down His life for the
        sheep, that the sheep perish not. When then the Jews went about to kill Him, He ceased
        not to teach He gave not up them that believed in Him, but stood steadfast and died.
        Wherefore He hath good title often to say, I am the Good Shepherd. It was but a little
        while, and He showed us how He could lay down His life for the sheep. And if it
        appeareth not as yet how they have life, and have it more abundantly, (but it shall
        appear, in the world which is to come,) we may well be persuaded of the truth of the
        second promise, who have seen the fulfilment of the first.
    status: { la: verified, en: verified }
