# Nocturn 2-3, 9th Sunday after Pentecost. Sourced from Tempora/Pent09-0.txt.
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
# Nocturn 2: St. Augustine sermon on Elijah as a type of Christ - one
# continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Luke
# 19:41-47, Jesus weeps over Jerusalem) skipped; Lectio8-9 one continuous
# homily by Pope St. Gregory the Great, combined.
id: post-pentecost-09
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Sermon 201 for the Season"
    text:
      la: >-
        In lectiónibus quæ nobis diébus istis recitántur, fratres caríssimi, frequénter admónui, ut non
        sequámur lítteram occidéntem, et vivificántem spíritum relinquámus. Sic enim Apóstolus ait:
        Líttera enim occídit, spíritus vivíficat. Si enim hoc tantum vólumus intellégere quod sonat in
        líttera, aut parvam, aut prope nullam ædificatiónem de divínis lectiónibus capiémus. Illa enim
        ómnia quæ recitántur, typus erant et imágo futurórum. In Judǽis enim figuráta, in nobis, grátia
        Dei donánte, compléta sunt.


        Beátus enim Elías typum hábuit Dómini Salvatóris. Sicut enim Elías a Judǽis persecutiónem passus
        est; ita et verus Elías Dóminus noster ab ipsis Judǽis reprobátus est et contémptus. Elías
        relíquit gentem suam; et Christus deséruit synagógam. Elías ábiit in desértum; et Christus venit
        in mundum. Elías in desérto corvis ministrántibus pascebátur; et Christus in desérto mundi hujus
        Géntium fide refícitur.


        Corvi enim illi qui beáto Elíæ, jubénte Dómino, ministrábant, Géntium pópulum figurábant.
        Proptérea et de géntium Ecclésia dícitur: Nigra sum et formósa, fília Jerúsalem. Unde est
        Ecclésia nigra et formósa? Nigra per natúram, formósa per grátiam. Unde nigra? Ecce in
        iniquitátibus concéptus sum, et in delíctis péperit me mater mea. Unde formósa? Aspérges me
        hyssópo, et mundábor: lavábis me, et super nivem dealbábor.
      en: >-
        Dearly beloved brethren, in the Lessons which are now being read to us day by day, I have often
        warned you that we must not follow the deathful letter, to the abandonment of the quickening
        spirit. For it is thus that the Apostle saith: "The letter killeth, but the spirit giveth life"
        (2 Cor. iii. 6). If we will understand only the plain meaning of the letter, we shall get little
        or no edification from our readings in the Divine Scriptures. All those things whereof we hear
        were types and images of things to come.


        The Blessed Elias was a type of the Lord our Saviour. Just as Elias was rejected by the Jews, so
        was the true Elias, even our Lord, rejected and despised by the same Jews. Elias went away out
        of his own country, and Christ hath left the synagogue Elias went into the desert, and Christ
        hath come into the world. Elias, when he was in the desert, was fed by ravens, and Christ in the
        desert of this world is comforted by the faith of the Gentiles.


        For the ravens which, at the command of the Lord, ministered unto Elias, were a type of the
        flock of Gentiles. Wherefore also it is said for the Gentile Church: "I am black, but comely, O
        daughters of Jerusalem!" (Cant. i. 4.) Why is the Church black but comely She is black by nature,
        but comely by grace. Why is she black? Because she must needs own: "Behold, I was shapen in
        iniquity, and in sin did my mother conceive me" (Ps. l. 7). Why is she comely? "Sprinkle me with
        hyssop, and I shall be clean wash me, and I shall be whiter than snow."
    responsory:
      la: "R. Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 39 on the Gospels"
    text:
      la: >-
        Quod a flente Dómino illa Jerosolymórum subvérsio descríbitur, quæ a Vespasiáno et Tito Románis
        princípibus facta est, nullus qui históriam eversiónis ejúsdem legit, ignórat. Románi étenim
        príncipes denuntiántur, cum dícitur: Quia vénient dies in te, et circúmdabunt te inimíci tui
        vallo. Hoc quoque quod ádditur: Non relínquent in te lápidem super lápidem: étiam jam ipsa
        ejúsdem civitátis transmigrátio testátur; quia dum nunc in eo loco constrúcta est, ubi extra
        portam fúerat Dóminus crucifíxus, prior illa Jerúsalem, ut dícitur, fúnditus est evérsa.


        Cui ex qua culpa eversiónis suæ pœna fúerit illáta, subjúngitur: Eo quod non cognóveris tempus
        visitatiónis tuæ. Creátor quippe hóminum per incarnatiónis suæ mystérium hanc visitáre dignátus
        est; sed ipsa timóris et amóris ílius recordáta non est. Unde étiam per prophétam in increpatióne
        cordis humáni aves cæli ad testimónium deducúntur, dum dícitur: Milvus in cælo cognóvit tempus
        suum, turtur et hirúndo et cicónia custodiérunt tempus advéntus sui; pópulus autem meus non
        cognóvit judícium Dómini.


        Flevit étenim prius Redémptor ruínam pérfidæ civitátis, quam ipsa sibi cívitas non cognoscébat
        esse ventúram. Cui a flente Dómino recte dícitur: Quia si cognovísses, et tu; subáudi, fleres;
        quæ modo, quæ nescis quod ímminet, exsúltas. Unde et súbditur: Et quidem in hac die tua, quæ ad
        pacem tibi. Cum enim carnis se voluptátibus daret, et ventúra mala non prospíceret; in die sua,
        quæ ad pacem esse ei póterant, habébat.
      en: >-
        No man that hath read the history of the destruction of Jerusalem by the Roman Princes Vespasian
        and Titus, can be ignorant that it was of that destruction that the Lord spoke when He wept over
        the ruin of the city. It is these Princes that are pointed at where it is said "For the days
        shall come upon thee that thine enemies shall cast a trench about thee." The truth of what
        followeth: "They shall not leave in thee one stone upon another" is even now fulfilled in the
        change of site of the city, which hath been re-built round about that place without the gates,
        where the Lord was crucified, while the ancient city hath been, as I am told, rooted up from the
        very foundations.


        What the sin of Jerusalem was which brought upon her the punishment of this destruction, we find
        written after: "Because thou knewest not the time of thy visitation." The Maker of men, through
        the mystery of His Incarnation, was pleased to visit her, but she remembered not to fear and to
        love Him. Hence also the Prophet, rebuking the hardness of man's heart, calleth the birds of the
        air to testify against it, saying "The stork in the heaven knoweth her appointed time and the
        turtle, and the swallow, and the crane, observe the time of their coming but my people know not
        the judgment of the Lord" (Jer. viii. 7).


        The Saviour wept over the ruin of the unfaithful city, while she herself as yet knew not that it
        was coming. If thou hadst known, said He, even thou and we may understand Him to have meant thou
        wouldest thyself have wept, in place of making merry as thou now dost, knowing not what hangeth
        over thee. And hence He saith farther: "at least in this thy day, the things which belong unto
        thy peace." While she was giving herself up to fleshly pleasures, and casting no look ahead upon
        coming sorrows, she had still for a day in her power the things which might have brought unto
        her peace.
    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 }
