# Nocturn 3, 17th Sunday after Pentecost. Sourced from Tempora/Pent17-0.txt.
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:34-46, the
# great commandment) skipped; Lectio7-9's homily by St. John Chrysostom is
# one continuous work, combined.
id: post-pentecost-17
readings:
  - nocturn: 3
    isGospel: false
    source: "St. John Chrysostom, Homily 72 on Matthew"
    text:
      la: >-
        Sadducǽis confúsis, pharisǽi rursus aggrediúntur; cumque quiéscere oportéret, decertáre
        voluérunt: et legis perítiam profiténtem præmíttunt, non díscere, sed tentáre cupiéntes; ac ita
        intérrogant: Quodnam primum mandátum in lege sit. Nam cum primum illud sit, Díliges Dóminum Deum
        tuum: putántes causas sibi allatúrum ad mandátum hoc corrigéndum, áliquid addéndo, quóniam Deum
        se faciébat, hoc modo intérrogant. Quid ígitur Christus? Ut osténdat idcírco ad hæc eos
        devenísse, quia nulla in eis esset cáritas, sed invídiæ livóre tabéscerent: Díliges, inquit,
        Dóminum Deum tuum: hoc primum et magnum mandátum est. Secúndum autem símile huic: Díliges
        próximum tuum sicut teípsum.


        Quam ob rem símile est huic? Quóniam hoc illud indúcit, et ab illo rursus munítur. Quicúmque
        enim male agit, ódio habet lucem, et non venit ad lucem. Et rursus: Dixit insípiens in corde suo,
        Non est Deus. Deínde séquitur: Corrúpti sunt, et abominábiles facti sunt in stúdiis suis. Et
        íterum: Radix ómnium malórum avarítia est; quam quidam appeténtes, erravérunt a fide. Et, Qui
        díligit me, mandáta mea servábit: quorum caput et radix est: Díliges Dóminum Deum tuum, et
        próximum tuum sicut teípsum.


        Si ergo dilígere Deum, dilígere próximum est: (nam si díligis me, o Petre, inquit, pasce oves
        meas) si étiam diléctio próximi facit ut mandáta custódias: mérito ait in his totam legem et
        prophétas pendére. Et quemádmodum in superióribus, cum de resurrectióne interrogarétur, plus
        dócuit quam tentántes petébant; sic in hoc loco de primo interrogátus mandáto, secúndum étiam non
        valde quam primum inférius, sponte áttulit; secúndum enim est primo símile. Ita occúlte
        insinuávit, ódio illos ad quæréndum incitári. Cáritas enim, inquit, non æmulátur.
      en: >-
        When the Pharisees had heard that Christ had put the Sadducees to silence, they gathered
        themselves together for a fresh attack just when it behoved them to be quiet, they willed to
        contend and so they put forward one of themselves who professed skill in the law, not wishing to
        learn, but to lay a snare. This person therefore proposed the question: "Which is the great
        commandment in the law?" The first and great commandment is: "Thou shalt love the Lord thy God,"
        but they expected that He would make some exception or addition to this in His Own case, since
        He made Himself God (John x. 33). With this expectation they asked Him the question, but what
        said Christ? To show that they had adopted this course, because they were loveless, and sick
        with envy, He answered: "Thou shalt love the Lord thy God with all thy heart, and with all thy
        soul, and with all thy mind. This is the first and great commandment. And the second is like
        unto it: "Thou shalt love thy neighbour as thyself."


        Why is this second commandment like unto the first Because the first is the second's source and
        sanction. "For every one that doeth evil hateth the light, neither cometh to the light" (John
        iii. 20). And again: "The fool hath said in his heart There is no God" and there followeth: "They
        are corrupt, and become abominable in their works" (Ps. xiii. 1). And yet again: "The love of
        money is the root of all evil which while some coveted after, they have erred from the faith" (1
        Tim. vi. 10). And yet once more: "If ye love Me, keep My commandments" (John xiv. 15), of which
        commandments the head and root is "Thou shalt love the Lord thy God and thy neighbour as
        thyself."


        If therefore, to love God is to love our neighbour also, (as it appeared, where it is written:
        "Simon, son of Jonas, lovest thou Me? And he said unto Him: 'Lord, Thou knowest all things, Thou
        knowest that I love thee.' Jesus saith unto him: 'Feed My sheep'," John xxi. 17), and if "love is
        the fulfilling of the law" (Rom. xiii. 10), justly doth the Lord say that "on these two
        commandments hang all the law and the Prophets." And even as when, before this, being
        interrogated about the Resurrection, He answered them more than they asked, so, now, being
        interrogated concerning the first and great commandment, He answereth them, of His own accord,
        touching that second one also, which is little lower than the first, for "the second is like
        unto it." Herein He would have them understand that it was hatred stirred them up to question
        Him. For "Charity," saith the Apostle, "envieth not" (1 Cor. xiii. 4).
    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 }
