# Nocturn 2-3 for the 3rd Sunday after Pentecost. Sourced from Tempora/
# Pent03-0.txt (Latin) / English/Tempora/Pent03-0.txt. Part of the
# temporal-cycle nocturn-readings sweep (2026-08) — see post-pentecost-02.yml
# for the full method note (same responsory-reuse pattern applies here).
# Nocturn 2 (Lectio4-6): one continuous excerpt from Pius XI's encyclical on
# reparation to the Sacred Heart. Nocturn 3: Lectio7 bare incipit (Luke
# 15:1-10, lost sheep/lost coin) skipped; Lectio8-9 one continuous homily by
# Pope St. Gregory the Great, combined.
id: post-pentecost-03
readings:
  - nocturn: 2
    isGospel: false
    source: "Pope Pius XI, Encyclical Letter (Miserentissimus Redemptor)"
    text:
      la: >-
        At certe inter cétera illa, quæ próprie ad sacratíssimi Cordis cultum pértinent, pia éminet ac
        memoránda est consecrátio, qua, nos nostráque ómnia ætérnæ Núminis caritáti accépta referéntes,
        divíno Jesu Cordi devovémus. Verum, áliud accédat opórtet, honéstæ satisfactiónis, ínquimus, seu
        reparatiónis, quam dicunt, offícium sacratíssimo Cordi Jesu præstándum. Nam, si illud est in
        consecratióne primum ac præcípuum ut amóri Creatóris creatúræ amor rependátur, álterum sponte
        hinc séquitur, ut eídem increáto Amóri, si quando aut oblivióne negléctus, aut offénsa violátus
        sit, illátæ quoquo modo injúriæ compensári débeant: quod quidem débitum reparatiónem vulgáto
        nómine vocámus.


        Quodsi ad utrámque rem iísdem prorsus ratiónibus impéllimur, reparándi tamen expiandíque offício
        ob validiórem quemdam justítiæ et amóris títulum tenémur: justítiæ quidem, ut irrogáta Deo
        nostris flagítiis expiétur offénsa et violátus ordo pœniténtia redintegrétur; amóris vero, ut
        Christo patiénti ac « saturáto oppróbriis » compatiámur eíque nonníhil solácii pro tenuitáte
        nostra afferámus. Peccatóres enim cum simus omnes, multísque oneráti culpis, non eo solo cultu
        Deus noster nobis est honorándus, quo vel ejus summam Majestátem débitis obséquiis adorémus, vel
        ejus suprémum domínium precándo agnoscámus, vel ejus infinítam largitátem gratiárum actiónibus
        laudémus; sed prætérea Deo justo víndici satisfaciámus opórtet « pro innumerabílibus peccátis et
        offensiónibus et negligéntiis » nostris.


        Hoc autem expiatiónis offícium humáno géneri univérso incúmbit, quippe quod, ut christiána
        docémur fide, post Adæ miserándum casum, hereditária labe inféctum, concupiscéntiis obnóxium et
        misérrime depravátum, in perníciem detrudéndum fuísset sempitérnam.
      en: >-
        Among the various devotions paid to the Sacred Heart, the one foremost in importance and
        interest is assuredly the Act of Consecration, whereby we give to the divine Heart of Jesus both
        ourselves and all that is ours; in recognition of the truth that all we have cometh unto us out
        of the infinite charity of the eternal Deity. But it is expedient that any attempt of ours at
        self-consecration be accompanied with the purpose of making expiation (otherwise called
        reparation) to the most Sacred Heart of Jesus. In consecration the predominant intention may be
        said to be the purpose to repay (as it were) the love of the Creator by the love of us his
        creatures. But since Love Uncreate is passed over by human forgetfulness, and dishonoured by the
        sins of mankind, we should endeavour to repair such outrages; and the performance of this duty
        is ordinarily known as reparation.


        If we are, for the aforesaid reasons, to undertake both of those practices, we must recognize
        that we are impelled to the duty of reparation by the most powerful motives of justice and love:
        of justice, in order to expiate the injury done to God by our sins, and to re-establish through
        penance the divine order which was violated by them; of love, in order to suffer together with
        Christ, (who patiently endured all possible dishonour,) so that we may offer him some solace in
        return for his sufferings. For it is our duty to do more than honour God by the worship of
        adoration, whereby we adore his infinite Majesty, or by means of prayer, when we recognize his
        supreme dominion over us, or by acts of thanksgiving, when we praise his infinite generosity
        towards us. Because we are sinners, burdened with many offences, we must also make satisfaction
        to the offended justice of God, because of the numberless sins, offences and negligences we
        have committed.


        All men are under obligation to make reparation; for our souls are disfigured as the Christian
        faith teacheth by original sin as a result of the pitiable fall of Adam. We are also subject to
        passions, whereby we are corrupted in a truly sad state, and have thus made ourselves worthy of
        everlasting condemnation.
    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 34 on the Gospels"
    text:
      la: >-
        Audístis in lectióne evangélica, fratres mei, quia peccatóres et publicáni accessérunt ad
        Redemptórem nostrum; et non solum ad colloquéndum, sed étiam ad convescéndum recépti sunt. Quod
        vidéntes pharisǽi dedignáti sunt. Ex qua re collígite quia vera justítia compassiónem habet,
        falsa justítia dedignatiónem. Quamvis et justi sóleant recte peccatóribus dedignári: sed áliud
        est quod ágitur typho supérbiæ, áliud quod zelo disciplínæ.


        Dedignántur étenim, sed non dedignántes: despérant, sed non desperántes: persecutiónem cómmovent,
        sed amántes: quia etsi foris increpatiónes per disciplínam exággerant, intus tamen dulcédinem per
        caritátem servant. Præpónunt sibi in ánimo ipsos plerúmque quos córrigunt: melióres exístimant
        eos quoque quos júdicant. Quod vidélicet agéntes, et per disciplínam súbditos, et per
        humilitátem custódiunt semetípsos.


        At contra, hi qui de falsa justítia superbíre solent, céteros quosque despíciunt, nulla
        infirmántibus misericórdia condescéndunt: quo se peccatóres esse non credunt, eo detérius
        peccatóres fiunt. De quorum profécto número pharisǽi exstíterant, qui diiudicántes Dóminum quod
        peccatóres suscíperet, arénti corde ipsum fontem misericórdiæ reprehendébant. Sed quia ægri
        erant, ita ut ægros se esse nescírent; quátenus quod erant agnóscerent, cæléstis eos médicus
        blandis foméntis curat, benígnum paradígma óbjicit, et in eórum corde vúlneris tumórem premit.
      en: >-
        Ye have heard, my brethren, from the Gospel which hath but now been read, how that the publicans
        and sinners drew near unto our Redeemer, and how that He received them, not only to converse,
        but also to eat with Him. And when the Pharisees and Scribes saw it, they murmured. From this
        learn ye, that true righteousness is merciful, and false righteousness is contemptuous, albeit
        that the righteous also oft-times feel moved with just indignation at sinners. But it is one
        thing to feel thus indignant through pride, and another to feel so through love of law.


        The righteous indeed look down upon sinners, and yet, as not despising them; they abandon them,
        and yet, as not without hope; they fight against them, and yet, as loving them all the while;
        for if they be behoven to chasten them grievously as touching the outer man, yet is it through
        charity which offereth sweetness to their inner man. In their hearts they prefer before
        themselves them whom they are correcting; they hold as better than themselves them whom they
        judge. And thus doing, they watch by carefulness over them, which are committed unto their
        charge, and, by lowly-mindedness, over themselves.


        On the other hand, they whose exaltation cometh of a false righteousness, look down upon their
        neighbour, but are softened by no mercy toward his misery, and are all the more sinful, because
        they perceive not that they themselves are sinners. Of such were those Pharisees who judged the
        Lord because He received sinners, and, in the dryness of their own heart, rebuked the very
        Fountain of mercy. They were sick of so desperate a sickness that they knew not of themselves
        that they were sick; but, that they might know that they were so, the Heavenly Physician applied
        to them His tender ointments, and, by means of a gracious parable, lanced the boil of their
        pride of heart.
    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 }
