# Matins Nocturn 2-3 readings for St. Joseph of Cupertino, Confessor
# (Sep 18). Sourced directly from web/www/horas/Latin/Sancti/09-18.txt,
# English/Sancti/09-18.txt. Nocturn 2: Lectio4-6 combined into one
# reading, one continuous vita. Nocturn 3: his own Gospel citation ends
# "Et réliqua"/"And so on" with no full pericope given -- per the
# bare-incipit convention, only the homily (Lectio7-9, Pope St.
# Gregory the Great) is authored, isGospel: false, no citation field.
id: st-joseph-of-cupertino
readings:
  - nocturn: 2
    isGospel: false
    text:
      la: >-
        Josephus a Cupertino, oppido in Salentinis diœcesis Neritonénsis,
        anno reparátæ salútis millesimo sexcentésimo tertio, piis ibidem
        paréntibus ortus, Deique amóre præventus, puerítiam atque
        adolescéntiam summa cum simplicitate morúmque innocéntia
        molestoque morbo, patientíssime tolerato, Deiparæ Vírginis ope
        liberatus, se totum pietátis opéribus ac excoléndis virtútibus
        dedit; utque Deo ad majora vocanti se intimius conjungeret,
        ordini seraphico nomen dare constítuit. Post varios eventus voti
        tandem compos factus, apud Minores Conventuales in cœnobio
        Cryptulæ, inter laicos primum ob litterárum imperítiam, deínde
        inter clericos divina dispositióne connumerátus est. Sacerdotio
        post solemnia vota initiatus, perfectius sibi vitæ institutum
        propósuit. Quam ob rem, mundanis quibuscúmque afféctibus
        terrenisque rebus pene ad vitam necessariis illico a se
        abdicatis, ciliciis, flagellis, catenis, omni demum
        asperitátum ac pœnárum genere corpus afflixit; spíritum vero
        sanctæ oratiónis altissimǽque contemplatiónis assiduitate
        dulciter enutrívit. Hinc factum est, ut caritas Dei, quæ jam
        erat in ejus corde a prima ætate diffúsa, miro planeque
        singulari modo in dies coruscáverit.


        Eluxit præcipue ardentíssima ejus caritas in extasibus ad Deum
        suavíssimis stupendisque raptibus, quibus frequenter
        afficiebátur. Mirum autem, quod, alienato a sensibus animo,
        statim ab éxtasi eum revocábat sola obediéntia. Hanc quippe
        virtútem exímio studio prosequebátur, dicere sólitus, se ab ea
        véluti cæcum circumduci, et mori potius velle, quam non
        obedire. Paupertátem vero seraphici Patriárchæ ita æmulátus est,
        ut, morti próximus, prælato suo assérere vere potúerit se nihil
        habere, quod more religiosórum resignaret. Itaque, mundo sibique
        mórtuus, vitam Jesu manifestábat in carne sua, quæ dum in
        aliquibus ex turpitúdine obscœnum flagitium sentiebat,
        prodigiósum de se efflábat odórem, indícium nitidíssimæ illíus
        puritátis, quam, immundo spíritu vehementíssimis tentatiónibus
        frustra obnubilare diu conante, servávit illæsam, tum arcta
        sensuum custódia, tum jugi corporis maceratióne, tum denique
        speciali protectióne puríssimæ Vírginis Maríæ, quam matrem suam
        appellare consuevit, ac véluti matrem dulcíssimam íntimo cordis
        afféctu venerabátur, eamque ab aliis venerari exoptabat, ut cum
        ejusdem patrocinio, sicut ipse ajebat, ómnia bona
        consequerentur.


        Hæc beáti Josephi sollicitúdo a sua erga próximos caritate
        prodíbat; tanto enim animárum zelo exardebat, ut ómnium salútem
        modis ómnibus instantíssime procuraret. Nec aliéni erant ab ejus
        caritate, qui objurgatiónibus, probris omnisque generis
        injuriis ipsum appéterent; nam eadem patiéntia, mansuetúdine,
        vultusque hilaritate talia excipiebat. At Deus, qui ponit
        húmiles in sublíme quique servum suum, dum viveret, cælésti
        sapiéntia, prophetía, cordium perscrutatióne, curatiónum grátia
        ceterisque donis cumulatíssime exornaverat, ejus quoque mortem
        iis, quibus ipse antea prædixerat, loco ac témpore, anno ætátis
        suæ sexagesimo primo, Auxími in Piceno pretiósam réddidit
        sepulcrúmque gloriosum. Illum denique, étiam post óbitum
        miraculis coruscántem, Benedíctus quartus décimus Beatórum,
        Clemens tertius décimus Sanctórum fastis adscripsit.
      en: >-
        This Joseph was born, of godly parents, at Cupertino, a small
        village of the diocese of Nardo, between Brindisi and Otranto, in
        the year of Redemption 1603. The love of God came to him early,
        and he passed his childhood and youth in great guilelessness and
        harmlessness. After recovering by the help of the Virgin Mother
        of God from a long and painful sickness which he bore very
        quietly, he gave himself altogether to godliness and
        self-improvement. God called him inwardly to higher things, and
        to give himself more utterly to His service, he determined in
        himself to join the "Seraphic" Order. After diverse failures and
        changes, he obtained his wish among the Friars of the convent of
        "La Grotella." He went first as a lay-brother, on account of his
        ignorance of letters, but God was pleased to allow him afterwards
        to be taken among the choir brethren. After taking his solemn
        vows he was ordained Priest, and then set before him to aim at a
        more perfect life. To this end (as far as in him lay) he thrust
        from him all earthly affections and all carnal things, even to
        such as seem almost needful for life. He tormented his body with
        haircloth, scourging, spiked chains, and every kind of hardship
        and affliction. He fed his spirit sweetly upon the constant
        exercise of holy prayer, and gazing upon the highest matters. And
        so it came to pass that the love of God, which had been
        enkindled in his heart from his earliest years, burnt forth day
        by day more strangely and openly.


        The chief outcome of this love of God was the strong and
        marvellous trances whereinto he oftentimes fell. It was,
        nevertheless, strange to observe that after he had entirely lost
        his senses he could be called out of the trance by the mere
        order of his superiors. To be utterly obedient was one of his
        chief aims, and he was used to say that those who ruled him
        could lead him about like a blind man, and that it was better to
        die than not to obey. He so imitated the poverty of the Seraphic
        Patriarch, that when he was at the point of death, he was able
        to tell his Superior that he had absolutely nothing. Thus
        bearing about in his body the dying of the Lord Jesus, the life
        also of Jesus was made manifest in his body. When he saw that
        certain persons had committed a foul sin of uncleanness, there
        came from him a strong savour, a proof of that snowy and
        glorious purity which, in spite of the most hideous temptations
        whereby the unclean spirit wrestled long to darken it, he kept
        undefiled, partly by an iron bridling of his senses, partly by
        the stern punishments he inflicted upon his own body, and partly
        by the extraordinary protection of the pure Virgin Mary, whom he
        was used to call his own Mother.


        This eagerness on the part of the blessed Joseph was but one
        outcome from his love for his neighbours. So great was his zeal
        for souls, that he vehemently sought in all ways for the
        salvation of all. They who reviled, and slandered, and insulted
        himself were not cut off from his love. He was used to welcome
        such with great long-suffering, meekness, and cheerfulness of
        countenance. But God, Who exalteth them of low degree, glorified
        His servant during life with the gifts of heavenly wisdom, of
        prophecy, of discerning the hidden thoughts of the heart, of
        healing, and of other spiritual gifts in marvellous abundance,
        gave him a precious death, and made the place of his rest
        glorious. He fell asleep in Jesus upon the very day and at the
        very place foretold by himself, that is, at Osimo, in the 61st
        year of his own age. He was famous for miracles even after his
        death, and Benedict XIV. enrolled his name among those of the
        Blessed, and Clement XIII. among those of the Saints.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Bk. II, Homily 38 on the Gospels"
    text:
      la: >-
        Quia jam, largiénte Dómino, nuptiárum domum, id est, sanctam
        Ecclésiam intrastis, solerter, fratres, aspicite, ne aliquid de
        mentis vestræ habitu rex ingrédiens reprehéndat. Cum magno enim
        cordis timóre pensándum est quod prótinus subditur: Intrávit
        autem rex, ut vidéret discumbéntes, et vidit ibi hóminem non
        vestítum veste nuptiali. Quid, fratres caríssimi, éxprimi per
        nuptialem vestem putamus? Si enim vestem nuptialem baptisma vel
        fidem dicimus, quis sine baptismate et fide has nuptias
        intrávit? Eo enim ipso foris est, qui necdum credidit. Quid ergo
        debémus intellígere per nuptialem vestem, nisi caritátem? Intrat
        enim ad nuptias, sed cum nuptiali veste non intrat, qui, in
        sancta Ecclésia assistens, fidem habet, sed caritátem non habet.
        Recte enim caritas, nuptialis vestis vocátur, quia hanc in se
        conditor noster hábuit, dum ad sociandæ sibi Ecclésiæ nuptias
        venit.


        Sola quippe dilectióne Dei actum est, ut ejus Unigénitus mentes
        sibi electórum hóminum uníret. Unde et Joánnes dicit: Sic enim
        diléxit Deus mundum, ut Fílium suum unigénitum daret pro nobis.
        Qui ergo per caritátem venit ad hómines, eamdem caritátem
        innotuit vestem esse nuptialem. Omnis ergo vestrum, qui in
        Ecclésia positus Deo credidit, jam ad nuptias intrávit; sed cum
        nuptiali veste non venit, si caritátis grátiam non custódit. Et
        certe, fratres, si quis ad carnales nuptias esset invitatus,
        vestem mutaret, congaudere se sponso et sponsæ ex ipso sui
        habitus decore osténderet, inter gaudéntes et festa celebrántes
        despectis vestibus apparére erubésceret. Nos ad Dei nuptias
        venímus, et cordis vestem mutare dissimulamus.


        Sciéndum vero est quia, sicut in duobus lignis, superiore
        vidélicet et inferióre, vestis téxitur: ita in duobus
        præceptis caritas habétur, in dilectióne scilicet Dei et
        próximi. Scriptum quippe est: Diliges Dóminum Deum tuum ex toto
        corde tuo et ex tota ánima tua, et próximum tuum sicut teípsum.
        Qua in re notándum est, quia in dilectióne próximi mensúra
        amóris pónitur, cum dícitur: Diliges próximum tuum sicut
        teípsum. Dei autem diléctio nulla mensúra constringitur, cum
        dícitur: Diliges Dóminum Deum tuum ex toto corde tuo, ex tota
        ánima tua, ex tota virtúte tua. Non enim jubétur quisque quantum
        diligat, sed ex quanto, cum dícitur, Ex toto; quia ille
        veraciter Deum díligit, qui sibi de se nihil relinquit.
      en: >-
        Dearly beloved brethren, ye have already entered, at the Lord's
        bidding, into the house where the marriage feast is being held,
        that is to say, into the Holy Church, and look ye well to it,
        that when the King cometh in to see the guests, he see nothing
        amiss in your soul's wedding-garment. For indeed it is with
        great searchings of heart that we are behoven to consider that
        which so soon cometh. "And when the King came in to see the
        guests, he saw there a man which had not on a wedding-garment."
        Dearly beloved brethren, what are we to think is signified by
        this wedding garment? Is it baptism or is it faith? But without
        baptism, or without faith, who could be seated at the
        marriage-feast? He that believeth not would still be without
        the house. What then, except love, must we understand by the
        wedding-garment? He who hath faith and is in the Holy Church,
        but hath not charity, cometh in unto the wedding indeed, but
        hath not a wedding-garment. And charity is well called the
        wedding-garment, for it is the garment wherewithal our Maker
        decked Himself when He came to wed the Church unto Himself.


        It was the work of God's love alone that His Only-begotten Son
        should wed Himself unto the souls of the elect. Whence indeed
        John saith: "God so loved the world, that He gave His
        Only-begotten Son, that whosoever believeth in Him should not
        perish, but have everlasting life." He therefore Whom love
        brought among men, showeth that the same love is His
        wedding-garment. Each one therefore of you who is in the Church
        and believeth in God, hath already come in unto the
        marriage-feast, but if he keep not the grace of charity, he is
        come in thither not having a wedding-garment. In sooth, my
        brethren, if one be asked to an earthly marriage, he changeth
        his attire, to show even by his garments that he rejoiceth in
        the joy of the Bride and Bridegroom. We are come unto God's
        marriage-feast, and we make pretence to change the vesture of
        our hearts.


        We must know that as every garment is woven upon two beams, an
        upper and a lower, so love is bound unto two commandments, the
        one bidding us to love God, and the other to love our neighbour.
        For thus is it written: "Thou shalt love the Lord thy God with
        all thy heart, and with all thy soul, and with all thy mind."
        And the second is like unto it: "Thou shalt love thy neighbour
        as thyself." In the which we are to see that bounds are set to
        that love wherewith we are to love our neighbour, for it is
        said: "Thou shalt love thy neighbour as thyself." But to the
        love wherewith we are to love God are set no bounds, for it is
        said: "Thou shalt love the Lord thy God with all thy heart, and
        with all thy soul, and with all thy mind." A man is not
        commanded to what point he is to love God, but from what point,
        even as it is said, "with all"; for he only truly loveth God,
        who leaveth nothing for himself.
    status: { la: verified, en: verified }
