# Matins Nocturn 2-3 readings for the Dedication of the Basilica of the
# Most Holy Savior (the Lateran), Nov 9. Sourced directly from
# web/www/horas/Latin/Sancti/11-09.txt, English/Sancti/11-09.txt.
#
# Nocturn 2: Lectio4-6 plus Lectio6a combined into one reading -- one
# continuous chronological account (Pope St. Sylvester's original
# dedication through the 1726 and 1884 restorations), no genuine source
# break. (Lectio1-3, the Book of Revelation excerpt on the heavenly
# Jerusalem, is left to the bible-plan store as usual, per this app's
# split between Nocturn 1 scripture and Nocturn 2/3 patristic content.)
# Nocturn 3: no Lectio7-9 override in this saint's own file at all (only
# Lectio1-6a + a Commemoratio block) -- her `ex C8` Rule means these come
# straight from the Common of a Dedication (Commune/C8.txt) instead.
# Lectio7's Gospel citation (Luke 19:1-10) 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. Ambrose's homily on Zacchaeus
# (Lectio7's homily + Lectio8-9 combined, one continuous piece). This is
# the *plain* C8 homily (Ambrose) — distinct from
# dedication-of-the-basilicas-of-ss-peter-and-paul.yml's own Nocturn 3,
# which overrides with a different homilist (Gregory's Moralia) in its
# own file; the Lateran has no such override, so it gets the Common's
# own default instead.
id: dedication-of-the-basilica-of-the-most-holy-savior
readings:
  - nocturn: 2
    isGospel: false
    text:
      la: >-
        Ritus, quos in consecrándis ecclésiis et altáribus Romána servat Ecclésia, beátus
        Silvéster Papa primus instítuit. Nam, etsi jam ab Apostolórum témpore loca fuérunt
        Deo dicáta, quæ a quibúsdam oratória, ab áliis ecclésiæ dicebántur, ubi colléctæ
        fiébant per unam sábbati, et christiánus pópulus oráre, Dei verbum audíre et
        Eucharístiam súmere sólitus erat; non tamen illa ádeo solémni ritu consecrabántur,
        nec in eis adhuc in títulum eréctum erat altáre, quod chrísmate delibútum, Dómini
        nostri Jesu Christi, qui altáre, hóstia et sacérdos noster est, figúram exprímeret.


        Sed, ubi Constantínus imperátor per baptísmi sacraméntum sanitátem salutémque
        consecútus est, tum primum lege ab eo lata concéssum est toto orbe terrárum,
        Christiáni ut ecclésias ædificárent; quos ille, non solum edícto, sed étiam exémplo
        ad sacram ædificatiónem est cohortátus. Nam, et in suo Lateranénsi palátio ecclésiam
        Salvatóri dedicávit, et ei continéntem basílicam nómine sancti Joánnis Baptístæ
        cóndidit, eo loco quo ipse, baptizátus a sancto Silvéstro, ab infidelitátis lepra
        mundátus est; quam idem Póntifex consecrávit quinto idus novémbris. Cujus
        consecratiónis memória celebrátur hodiérno die, quo primum Romæ públice ecclésia
        consecráta est, et imágo Salvatóris, in paríete depícta, pópulo Románo appáruit.


        Quod, si beátus Silvéster póstea in consecratióne altáris Príncipis Apostolórum
        decrévit ut deínceps nisi ex lápide altária non ædificaréntur; tamen basílicæ
        Lateranénsis altáre fuit e ligno eréctum. Quod mirum non est; nam, cum a sancto
        Petro usque ad Silvéstrum, propter persecutiónes, Pontífices certo loco consístere
        non possent, quocúmque eos necéssitas compulísset, sive in cryptas, sive in
        cœmetéria, sive in ædes piórum, super illo altári lígneo ad arcæ similitúdinem
        cóncavo, sacra faciébant. Quo altári sanctus Silvéster, réddita Ecclésiæ pace,
        honóris causa Príncipis Apostolórum, qui in illo sacrificásse dícitur, et
        reliquórum Pontíficum, qui usque ad id tempus ad mystéria conficiénda eo usi
        fúerant, in Lateranénsi prima ecclésia collocáto, sancívit ne quisquam in eo,
        præter Románum Pontíficem, Missam deínceps celebráret.


        Eándem ecclésiam incéndiis, vastatiónibus, terræ ínsuper mótibus disjéctam
        eversámque, ac sédula summórum Pontíficum cura reparátam, nova póstmodum molitióne
        restitútam, Benedíctus décimus tértius, Póntifex máximus, órdinis Prædicatórum, die
        vigésima octáva aprílis anni millésimi septingentésimi vigésimi sexti, ritu solémni
        consecrávit, ejúsque celebritátis memóriam hac die recoléndam státuit. Quod autem
        Pius nonus perficiéndum censúerat, Leo décimus tértius cellam máximam, vetustáte
        fatiscéntem, ingénti molitióne producéndam laxandámque curávit; vetus musívum,
        multis jam ántea pártibus instaurátum, ad antíquum exémplar restítui et in novam
        ábsidem, ópere cultúque magnífico exornátam, transférri; aulam transvérsam, laqueári
        et contignatióne reféctis, expolíri jussit, anno millésimo octingentésimo
        octuagésimo quarto; sacrário, æde canonicórum, perpetuáque ad baptistérium
        Constantiniánum pórticu adjéctis.
      en: >-
        The Rites whereof the Church of Rome maketh use for the hallowing of Churches and
        Altars were first instituted by the blessed Pope Sylvester. From the very time of the
        Apostles there had been places set apart for God, where assemblies took place upon
        the first day of every week, and where the Christians were used to pray, to hear the
        word of God, and to receive the Eucharist, which places were by some called
        Oratories and by others Churches. But these places were not dedicated with so solemn
        a form, nor did they set up therein an Altar for a pillar, and pour chrism thereon,
        for a figure of our Lord Jesus Christ, Who is Himself our Altar, our Victim, and our
        Priest.


        But when the Emperor Constantine had by the Sacrament of Baptism received health
        both of body and soul, then first in a law by him published was it allowed to the
        Christians throughout the whole world to build Churches, to the which holy building
        he exhorted them by his example as well as by his decree. He dedicated in his own
        Lateran Palace a Church to the Saviour, and built hard by it a Cathedral in the name
        of St. John the Baptist, upon the place where he had been baptized by holy Sylvester
        and cleansed from his leprosy. This Cathedral was hallowed by the said Pope upon the
        9th day of November. It is this consecration, the memory whereof is still celebrated
        upon this day, the first whereon the public consecration of a Church ever took place
        in Rome, and the image of the Saviour was seen by the Roman people painted upon the
        wall.


        The Blessed Sylvester afterwards decreed, when he was consecrating the Altar of the
        Prince of the Apostles, that Altars were thenceforward to be made of stone only, but
        notwithstanding this the Lateran Cathedral hath the altar made of wood. This is not
        surprising. From St. Peter to Sylvester the Popes had not been able, by reason of
        persecutions, to abide fixedly in one place, and they celebrated the Holy Liturgy in
        cellars, in burying-places, in the houses of godly persons, or wherever need drove
        them, upon a wooden altar made like an empty box. When peace was given to the Church,
        holy Sylvester took this box, and to do honour to the Prince of the Apostles, who is
        said to have offered sacrifice thereon, and to the other Popes who thereon had been
        used to execute the mystery even unto that time, set it in the first Church, even the
        Lateran, and ordained that no one but the Bishop of Rome should celebrate the Liturgy
        thereon for all time coming.


        The original Lateran Cathedral, cast down and destroyed by fires, pillage, and
        earthquakes, and renewed by the constant care of the Popes, was at last rebuilt
        afresh, and solemnly consecrated by Pope Benedict XIII, a Friar Preacher, upon the
        28th day of April, in the year 1726, the memory of which Festival he ordained to be
        kept upon this day. In the year 1884 Leo XIII took in hand a work which had received
        the sanction of his predecessor Pius IX. The great sanctuary, the walls of which were
        giving way with age, was lengthened and widened, a task of immense labour. The
        ancient mosaic had been renewed previously in several places; it was now restored
        according to the original design, and transferred to the new apse, the embellishment
        of which was carried out with great magnificence. The transept was redecorated, and
        its ceiling and woodwork repaired. A sacristy, a residence for the canons, and a
        portico connecting with the baptistery of Constantine, were added to the existing
        buildings.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Commentary on Luke, Book VIII (on Luke 19:1-10)"
    text:
      la: >-
        Zachǽus, statúra pusíllus, hoc est, nulla nobilitátis ingénitæ dignitáte sublímis,
        exíguus méritis sicut pópulus natiónum, audíto Dómini Salvatóris advéntu, quem sui
        non recéperant, vidére cupiébat. Sed nemo fácile Jesum videt; nemo potest Jesum
        vidére constitútus in terra. Et, quia non prophétas, non legem habébat, tamquam
        formæ grátiam naturális, ascéndit in sycómorum, vanitátem scílicet Judæórum vestígio
        suo próterens, erráta quoque córrigens superióris ætátis. Et ídeo Jesum in
        interióris domus recépit hospítio.


        Et bene ascéndit in árborem, ut arbor bona bonos fructus fáceret, ac, naturáli
        excísus oleástro et contra natúram insértus in bonam olívam, fructum posset legis
        afférre. Radix enim sancta, etsi rami inútiles. Quorum infructuósam glóriam plebs
        géntium, fide resurrectiónis, quasi quadam córporis elevatióne, transcéndit.
        Zachǽus ergo in sycómoro, cæcus in via: quorum álterum Dóminus miseratúrus
        exspéctat, álterum mansiónis suæ claritáte nobílitat; álterum sanatúrus intérrogat,
        apud álterum se, non invitátus, invítat. Sciébat enim úberem hospítii sui esse
        mercédem. Sed tamen, etsi nondum vocem invitántis audíerat, jam víderat afféctum.


        Verum, ne cæcum illum, tamquam fastidiósi páuperum, cito reliquísse videámur et
        transísse ad dívitem, exspectémus eum, quia exspectávit et Dóminus; interrogémus
        eum, quia interrogávit et Christus. Nos interrogémus, quia nescímus: ille, quia
        nóverat. Nos interrogémus, ut sciámus unde iste curátus sit: ille interrogávit, ut
        in uno plures discerémus unde Dóminum vidére mereámur. Interrogávit enim, ut
        crederémus, néminem, nisi confiténtem, posse salvári.
      en: >-
        Zacchaeus was little of stature, that is, he was not raised aloft among men by
        nobility of birth, and, like the most of the world, he possessed few merits. When he
        heard that the Lord and Saviour, Who had come unto His Own, and Whom His Own had not
        received, was coming, he desired to see Him. But the sight of Jesus is not easy; to
        any on the earth it is impossible. And since Zacchaeus had neither the Prophets, nor
        yet the Law, as a gracious help to his nature, he climbed up into a sycamore tree,
        raising his feet above the vanity of the Jews, and straightening the crooked
        branches of his former life, and therefore he received Jesus to lodge within his
        house.


        He did well to climb up into a tree, that a good tree might bring forth good fruits,
        and that the slip of the wild olive, grafted, contrary to nature, into the good
        olive, might bring forth the fruits of the law. For the root is holy, however
        unprofitable the branches. Their barren beauty hath now been overshadowed by the
        belief of the Gentiles in the Resurrection, as by a material upgrowth. Zacchaeus,
        then, was in the sycamore tree, and the blind man by the way-side. For the one, Jesus
        stood waiting to show mercy, and asked him before He healed him, what he would that
        He should do for him; being unbidden of the other, He bade Himself to be his Guest,
        knowing how rich was the reward of receiving Him. Nevertheless, albeit He had heard
        no words of invitation, yet had He seen how his heart went.


        But lest we should seem haughtily to pass by the poor blind man, and to hurry on to
        the rich one, let us stand waiting for him, as the Lord stood and waited; let us ask
        of him, as Christ asked of him. Let us ask, because we are ignorant; Christ asked,
        because He knew. Let us ask, that we may know whence he received his cure; Christ
        asked, that all of us may know from one example where through we are to earn a sight
        of the Lord. Christ asked, that we might believe that none, save they that confess
        Him, can be saved.
    status: { la: verified, en: verified }
