# Matins Nocturn 2-3 readings for St. Ignatius of Antioch, Bishop and
# Martyr (Feb 1) — SanctiM/02-01.txt inherits the whole day
# (`@Sancti/02-01`) 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/02-01.txt, English/Sancti/02-01.txt.
#
# Nocturn 2: Lectio4-6 (St. Jerome's account of Ignatius's life and
# epistles) combined into one reading, one continuous excerpt.
# Nocturn 3: Lectio7's Gospel citation (John 12:24-26) 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, since the
# Gospel text itself isn't included), combined with Lectio8-9 as one
# continuous excerpt of St. Augustine's tract. No responsory given for
# either.
id: st-ignatius-of-antioch
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Jerome, Priest, De Scriptoribus Ecclesiasticis, ch. 16"
    text:
      la: >-
        Ignátius, Antiochénæ ecclésiæ tértius post Petrum Apóstolum epíscopus, commovénte
        persecutiónem Trajáno, damnátus ad béstias, Romam vinctus míttitur. Cumque návigans
        Smyrnam venísset, ubi Polycárpus, audítor Joánnis, epíscopus erat, scripsit unam
        epístolam ad Ephésios, álteram ad Magnesiános, tértiam ad Trallénses, quartam ad
        Romános. Et inde egrédiens scripsit ad Philadélphios, et ad Smyrnǽos, et própriam ad
        Polycárpum, comméndans illi Antiochénsem ecclésiam; in qua et de Evangélio, quod nuper a
        me translátum est, super persóna Christi ponit testimónium.


        Dignum autem vidétur, quia tanti viri fécimus mentiónem, et de epístola ejus, quam ad
        Romános scribit, pauca pónere: De Sýria usque ad Romam pugno ad béstias in mari et in
        terra, nocte diéque ligátus cum decem leopárdis, hoc est milítibus, qui me custódiunt;
        quibus et cum beneféceris, pejóres fiunt. Iníquitas autem eórum mea doctrína est; sed non
        idcírco justificátus sum. Utinam fruar béstiis, quæ mihi sunt præparátæ; quas et oro mihi
        velóces esse ad intéritum et ad supplícia, et állici ad comedéndum me, ne, sicut et
        aliórum Mártyrum, non áudiant corpus attíngere. Quod si veníre nolúerint, ego vim fáciam,
        ego me urgébo, ut dévorer. Ignóscite mihi, filíoli; quid mihi prosit, ego scio.


        Nunc incípio Christi esse discípulus, nihil de his quæ vidéntur, desíderans, ut Jesum
        Christum invéniam. Ignis, crux, béstiæ, confráctio ossium, membrórum divísio, et totíus
        córporis contrítio, et tota torménta diáboli in me véniant; tantum ut Christo fruar.
        Cumque jam damnátus esset ad béstias, et ardóre patiéndi rugiéntes audíret leónes, ait:
        Fruméntum Christi sum; déntibus bestiárum molar, ut panis mundus invéniar. Passus est
        anno undécimo Trajáni. Relíquiæ córporis ejus Antiochíæ jacent extra portam
        Daphníticam, in cœmetério.
      en: >-
        Ignatius was the third Bishop of Antioch after the Apostle Peter. When Trajan stirred up
        his persecution, he was condemned to be devoured by wild beasts, and sent to Rome in
        chains. When on his journey thither he arrived at Smyrna, where Polycarp, the disciple of
        John, was Bishop, he wrote an Epistle to the Ephesians, another to the Magnesians, a third
        to the Trallians, and a fourth to the Romans, and after leaving Smyrna, he addressed a
        further Epistle to the Philadelphians, and another to the Smyrnians, along with a private
        Epistle to Polycarp, to whose care he commended the Church of Antioch. In this last he
        quoteth a passage regarding the Person of Christ from the Gospel, which I have recently
        translated.


        It is fitting that, as we have made mention of a man of so much importance, we should also
        note briefly the Epistle which he addressed to the Romans. I am on my way, saith he, from
        Syria to Rome, and am already fighting with beasts on sea and on land all the way. I may
        say I am chained day and night to ten leopards, for indeed the soldiers, who have charge of
        me, are no better. The more courteous I am to them, the worse they use me. But still their
        wickedness is good schooling for me, though I know that my mere sufferings cannot in
        themselves gain me justification. I earnestly wish for the beasts which are to devour me;
        at any rate, I pray they may put me out of pain quickly, and fly on me willingly, that I be
        not like some other Martyrs, whose bodies the animals have refused to touch. If I find that
        they will not come on, I will run at them as quick as I can, to make them devour me. Let me
        be, my little children I know what is good for me.


        I feel now that I am beginning to be Christ's disciple; I desire none of those things which
        are seen, if so be I may find Christ Jesus. I care not that there come upon me fire, or
        cross, or wild beasts, or breaking of my bones, or sundering of my members, or destruction
        of my whole body, yea, or all the torments of the devil, if only so be I may win Christ.
        When he was brought condemned to the theatre, and heard the roaring of the beasts which
        were to devour him, he felt so strong an eagerness to suffer, that he cried out I am
        Christ's wheat, and so let the beasts' teeth be my mill, that I may be ground, and be found
        to make good bread. He suffered in the eleventh year of Trajan. What was left of his body
        lieth at Antioch, in the graveyard outside the gate which leadeth toward Daphne.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tract 51 on John (on John 12:24-26)"
    text:
      la: >-
        Ipse Dóminus Jesus erat granum mortificándum et multiplicándum; mortificándum
        infidelitate Judæórum, multiplicándum fide populórum. Jam vero exhortans ad passiónis
        suæ sectanda vestígia, Qui amat, inquit, ánimam suam, perdet eam. Quod duobus modis
        intelligi potest. Qui amat, perdet; id est, si amas, perdes. Si cupis vitam tenére in
        Christo, noli mortem timére pro Christo. Item alio modo: Qui amat ánimam suam, perdet
        eam; noli amare, ne perdas; noli amare in hac vita, ne perdas in æterna vita.


        Hoc autem, quod posterius dixi, magis habére vidétur evangélicus sensus; séquitur enim:
        Et qui odit ánimam suam in hoc mundo, in vitam ætérnam custódit eam. Ergo, quod supra
        dictum est, Qui amat, subintellígitur in hoc mundo, ipse útique perdet; qui autem odit,
        útique in hoc mundo, in vitam ætérnam ipse custódit eam. Magna et mira senténtia,
        quemádmodum sit hóminis in ánimam suam amor ut pereat, ódium ne pereat. Si male
        amáveris, tunc odísti; si bene óderis, tunc amásti. Felices, qui odérunt custodiéndo, ne
        perdant amándo.


        Sed vide ne tibi subrépat ut teípsum velis interímere, sic intelligendo, quod debes
        odisse in hoc mundo ánimam tuam. Hinc enim quidam malígni atque perversi hómines, et in
        seipsis crudeliores et sceleratiores homicídæ flammis se donant, aquis se præfócant,
        præcipítio se collídunt et pereunt. Hoc Christus non docuit; immo étiam diabolo
        præcipitium suggerénti respóndit: Redi retro, sátana: scriptum est, Non tentábis
        Dóminum, Deum tuum. Petro autem dixit, signíficans qua morte clarificatúrus erat Deum:
        cum esses júnior, cingébas te, et ambulabas quo volébas; cum autem senúeris, alter te
        cinget et feret quo tu non vis. Ubi satis expressit, non a seipso, sed ab alio debére
        occídi, qui vestígia sequitur Christi.
      en: >-
        The Lord Jesus was Himself a corn of wheat that was to die and bring forth much fruit; to
        die by the unbelief of the Jews, and to bring forth much fruit in the faith of the
        Gentiles. He, exhorting men to follow His steps, saith He that loveth his life shall lose
        it. Now, these words may be understood in two ways. First: he that loveth his life shall
        lose it, that is, If thou love life, thou wilt lose it; if thou wilt live for ever in
        Christ, refuse not to die for Christ. Or secondly: he that loveth his life shall lose it;
        love not then that which thou shalt lose; love not this present life, so that thou be
        thereby in jeopardy of losing life eternal.


        What this second interpretation is the meaning of the Gospel appeareth most probably from
        the words which follow: And he that hateth his life in this world, shall keep it unto life
        eternal. From which we may suppose the sense of the first words to be: He that loveth his
        life in this world shall lose it unto life eternal. This is a great and marvellous saying,
        showing how a man may so love life as to lose life, and so hate life as to keep life. If
        thou love it too well, then dost thou hate it; if thou hate it with an holy hatred, then
        dost thou love it. Blessed are they that, lest they should so love it as to lose it, so
        hate it as to keep it.


        Beware lest thou take these words He that hateth his life in this world shall keep it unto
        life eternal as some do, for an approval of suicide. Some evil and perverse men, bloody and
        guilty murderers of themselves, do indeed throw themselves into the fire, drown themselves
        in water, and cast themselves down precipices, and so perish. This is not the teaching of
        Christ, Who, when the devil would have Him cast Himself down from an high place, answered
        Get thee behind Me, Satan. It is written, Thou shalt not tempt the Lord thy God. Who also
        said to Peter, signifying by what death he should glorify God: When thou wast young thou
        girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old, another
        shall gird thee, and carry thee whither thou wouldest not. From which it is evident that he
        that would follow Christ's footsteps, must be slain, not by himself, but by another.
    status: { la: verified, en: verified }
