# Nocturn 3, 22nd Sunday after Pentecost. Sourced from Tempora/Pent22-0.txt.
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:15-21,
# "Render unto Caesar") skipped; Lectio7-9's homily by St. Hilary of
# Poitiers is one continuous work, combined.
id: post-pentecost-22
readings:
  - nocturn: 3
    isGospel: false
    source: "St. Hilary, Bishop of Poitiers, Commentary on Matthew, Canon 23"
    text:
      la: >-
        Frequénter pharisǽi commovéntur, et occasiónem insimulándi eum habére ex prætéritis non possunt.
        Cádere enim vítium in gesta ejus et dicta non póterat; sed de malítiæ afféctu, in omnem se
        inquisitiónem reperiúndæ accusatiónis exténdunt. Namque a sǽculi vítiis, atque a superstitiónibus
        humanárum religiónum, univérsos ad spem regni cæléstis vocábat. Igitur an violáret sǽculi
        potestátem, de propósitæ interrogatiónis condicióne perténtant; an vidélicet reddi tribútum
        Cǽsari oportéret.


        Qui intérna cognitiónum secréta cognóscens (Deus enim nihil eórum quæ intra hóminem sunt
        abscónsa, non speculátur) afférri sibi denárium jussit, et quæsívit cujus et inscríptio esset et
        forma. Pharisǽi respondérunt: Cǽsaris eam esse. Quibus ait: Cǽsari redhibénda esse quæ Cǽsaris
        sunt; Deo autem reddénda esse, quæ Dei sunt. O plenam miráculi responsiónem, et perféctam dicti
        cæléstis absolutiónem! Ita ómnia inter contémptum sǽculi, et contuméliam lædéndi Cǽsaris
        temperávit, ut curis ómnibus et offíciis humánis devótas Deo mentes absólveret, cum Cǽsari quæ
        ejus essent, reddénda decérnit.


        Si enim nihil ejus penes nos reséderit, conditióne reddéndi ei quæ sua sunt, non tenébimur.
        Porro autem si rebus illíus incubámus, si jure potestátis ejus útimur, et nos tamquam mercenários
        aliéni patrimónii procuratióni subjícimus; extra querélam injúriæ est, Cǽsari redhibéri quod
        Cǽsaris est, Deo autem quæ ejus própria, réddere nos oportére, corpus, ánimam, voluntátem. Ab
        eo enim hæc profécta atque aucta retinémus: proínde condígnum est, ut ei se totum reddant, cui
        debére se récolunt et oríginem et proféctum.
      en: >-
        The Pharisees had oftentimes been put to confusion, and were not able to find any ground to
        accuse Him out of anything that He had hitherto said or done. His words and works are, of
        necessity, faultless, but still, from spite, they set themselves to seek in every direction for
        some cause to accuse Him. He was calling all to turn away from the corruptions of the world, and
        the superstitious practices of devotion invented by men, and to fix their hopes upon the kingdom
        of heaven. They therefore arranged a question calculated to entrap Him into an offense against
        civil government, namely: "Is it lawful to give tribute unto Caesar or not?"


        But Jesus perceived their wickedness, for in sooth there is nothing hidden in the heart of man,
        but what God seeth it, "and said Why tempt ye Me, ye hypocrites? Show Me the tribute-money. And
        they brought unto Him a penny. And He saith unto them Whose is this image and superscription
        They say unto Him Caesar's. Then saith He unto them: Render therefore unto Caesar the things
        which are Caesar's, and unto God the things that are God's." How wonderful is this answer? How
        perfect the fulfillment of the Divine Law herein prescribed So beautifully doth He here strike
        the balance between caring not for the things of the world, on the one hand, and the offense of
        injuring Caesar, on the other, that He proveth the perfect freedom of minds, however devoted to
        God, to discharge all human cares and duties, by commanding them to render unto Caesar the
        things which are Caesar's.


        If we have nothing which is Caesar's, then we have nothing which we are bound to render unto him.
        But if we are concerned with the things which are his, if we are entrusted by him with the use of
        delegated power, if we are subject to him as paid servants to take care of property which is not
        our own, there can be no dispute but that it is our duty to render unto Caesar the things which
        are Caesar's. But unto God all of us are bound always to render the things that are God's, that
        is to say, our body, soul, and will. These are things which we hold from Him, and whereof He is
        the Author and Maker. It is therefore simply just that they, who acknowledge that they owe to
        Him their being and creation, should render to Him all that they are.
    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 }
