# Matins Nocturn 2-3 readings for St. Thomas, Apostle (Dec 21) —
# SanctiM/12-21.txt inherits the whole day (`@Sancti/12-21`) 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/12-21.txt, English/Sancti/12-21.txt.
#
# Nocturn 2: only Lectio4 is proper (a single, self-contained vita
# lesson); Lectio5-6 are a bare `@Commune/C1:Lectio4/5` rubric with no
# proper content, so Nocturn 2 has just this one reading.
# Nocturn 3: Lectio7's Gospel citation (John 20:24-29) 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), Pope St.
# Gregory the Great's homily on Doubting Thomas (Lectio7's homily +
# Lectio8-9 combined, one continuous piece).
id: st-thomas-apostle
readings:
  - nocturn: 2
    isGospel: false
    text:
      la: >-
        Thomas Apóstolus, qui et Dídymus, Galilǽus, post accéptum Spíritum Sanctum in multas
        províncias proféctus est ad prædicándum Christi Evangélium: Parthis, Medis, Persis,
        Hyrcánis et Bactris christiánæ fídei et vitæ præcépta trádidit. Postrémo ad Indos se
        cónferens, eos in christiána religióne erudívit. Qui ad extrémum, vitæ doctrinǽque
        sanctitáte et miraculórum magnitúdine, cum céteris ómnibus sui admiratiónem et Jesu
        Christi amórem commovísset; illíus gentis regem, idolórum cultórem, magis ad iram
        accéndit: cujus senténtia condemnátus, telísque confóssus, Calamínæ apostolátus
        honórem martýrii coróna decorávit.
      en: >-
        The Apostle Thomas, called Didymus, or the Twin, was a Galilean. After the descent of
        the Holy Ghost, he went into many provinces to preach Christ's Gospel. He gave
        knowledge of the rules of Christian faith and life to the Parthians, Medes, Persians,
        Hyrcanians, and Bactrians. He went last to the East Indies. Here he provoked the anger
        of one of the idolatrous kings, because the holiness of his life and teaching, and the
        number of his miracles, drew many after him, and brought them to the love of Christ
        Jesus. He was therefore condemned, and slain with lances. He crowned the dignity of
        the Apostleship with the glory of martyrdom, on the Coromandel coast, not far from
        Madras.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 26 on the Gospels (on John 20:24-29)"
    text:
      la: >-
        Quid, fratres caríssimi, quid inter hæc animadvértitis? Numquid casu gestum créditis,
        ut eléctus ille discípulus tunc deésset, post autem véniens audíret, áudiens
        dubitáret, dúbitans palpáret, palpans créderet? Non hoc casu, sed divína
        dispensatióne gestum est. Egit namque miro modo supérna cleméntia, ut discípulus ille
        dúbitans, dum in magístro suo vúlnera palpáret carnis, in nobis vúlnera sanáret
        infidelitátis. Plus enim nobis Thomæ infidélitas ad fidem, quam fides credéntium
        discipulórum prófuit; quia dum ille ad fidem palpándo redúcitur, nostra mens, omni
        dubitatióne postpósita, in fide solidátur.


        Sic quippe discípulum Dóminus post resurrectiónem suam dubitáre permísit, nec tamen
        in dubitatióne deséruit; sicut ante nativitátem suam habére Maríam sponsum vóluit,
        qui tamen ad ejus núptias non pervénit. Nam ita factus est discípulus dúbitans et
        palpans, testis veræ resurrectiónis, sicut sponsus matris fúerat custos integérrimæ
        virginitátis. Palpávit autem, et exclamávit: Dóminus meus, et Deus meus. Dicit ei
        Jesus: Quia vidísti me, credidísti. Cum Paulus Apóstolus dicat, Est autem fides
        sperandárum substántia rerum, arguméntum non apparéntium; profécto liquet quia fides
        illárum rerum arguméntum est, quæ apparére non possunt. Quæ étenim appárent, jam
        fidem non habent, sed agnitiónem.


        Dum ergo vidit Thomas, dum palpávit, cur ei dícitur: Quia vidísti me, credidísti? Sed
        áliud vidit, áliud crédidit. A mortáli quippe hómine divínitas vidéri non pótuit.
        Hóminem ergo vidit, et Deum conféssus est, dicens: Dóminus meus, et Deus meus. Vidéndo
        ergo crédidit, qui considerándo verum hóminem, hunc Deum, quem vidére non póterat,
        exclamávit. Lætíficat valde quod séquitur: Beáti qui non vidérunt, et credidérunt. In
        qua nimírum senténtia nos speciáliter signáti sumus, qui eum, quem carne non vídimus,
        mente retinémus. Nos signáti sumus; sed si fidem nostram opéribus séquimur. Ille
        étenim vere credit, qui exércet operándo quod credit.
      en: >-
        Dearly beloved brethren, what is it in this passage which particularly claimeth our
        attention? Think ye that it was by accident that this chosen Apostle was not with them
        when Jesus came? or, when he came, heard? or, when he heard, doubted? or, when he
        doubted, felt? or when he had felt, believed? All these things were not accidental,
        but Providential. It was a wonderful provision of Divine mercy, that this incredulous
        disciple, by thrusting his fingers into the bodily Wounds of his Master, should apply
        a remedy to the spiritual wounds of unbelief in our souls. The doubts of Thomas have
        done us more good than the faith of all the disciples that believed. While he feeleth
        his way to faith, our minds are freed from doubt, and settled in faith.


        Even as the Lord before His birth willed that Mary should be espoused, and yet never
        lose her virginity, so, after His Resurrection, He willed that His disciple should
        doubt, and yet not lose his faith. For, even as the espoused husband was the keeper of
        the virginity of the Mother, so was the disciple who doubted and felt, the witness of
        the truth of the Resurrection. He felt, and cried out My Lord and my God. Jesus saith
        unto him Thomas, because thou hast seen Me, thou hast believed. When the Apostle Paul
        saith: Faith is the substance of things hoped for, the evidence of things not seen, he
        plainly meaneth that faith is the evidence of things that cannot be seen. When they
        are seen, there remaineth not faith, but knowledge.


        Thomas, then, seeth, and believeth. Why is it said to him Because thou hast seen Me,
        thou hast believed? The truth is, he saw one thing, and so believed another. To
        mortal man it is not given to see God. He therefore saw only the Manhood, and yet had
        faith in the Godhead: My Lord and my God. This he said, seeing and believing, seeing
        Perfect Man, and yet believing in Perfect God, Whom he could not see. O what a comfort
        are the words which follow! Blessed are they that have not seen, and yet have
        believed. These words are specially meant for us, who have not seen even the Flesh,
        and who yet do believe. They are specially meant for us if we believe and do not, by
        our lives, give the lie to our belief. He only hath a saving faith, whose faith
        beareth fruit.
    status: { la: verified, en: verified }
