# Matins Nocturn 2-3 readings for the Commemoration of St. Paul (Jun
# 30) — SanctiM/06-30.txt's own Lectio4-9 all resolve back to
# `@Sancti/06-30:LectioN` (resliced), 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/06-30.txt, English/Sancti/06-30.txt.
#
# Nocturn 2: Lectio4-6 (St. Augustine's treatise On Grace and Free
# Will) combined into one reading, one continuous excerpt.
# Nocturn 3: Lectio7's Gospel citation (Matt 10:16-22) is a bare
# incipit ("Et réliqua") with no full pericope text given, so — per
# the pre-1955 pass's convention of not transcribing bare incipits —
# only the homily portion is authored (not marked isGospel), combined
# with Lectio8-9 as one continuous excerpt of St. John Chrysostom's
# homily. No responsory given for either reading.
id: commemoration-of-st-paul
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, On Grace and Free Will, ch. 6-7"
    text:
      la: >-
        Apóstolus Paulus, quem certe invénimus sine ullis méritis bonis, immo cum multis méritis
        malis, Dei grátiam consecútum, reddéntis bona pro malis, videámus quid dicat, sua jam
        propinquánte passióne, scribens ad Timótheum: Ego enim jam ímmolor, inquit, et tempus
        resolutiónis meæ instat. Bonum certámen certávi, cursum consummávi, fidem servávi. Ista
        útique jam mérita sua bona commémorat; ut post bona mérita consequátur corónam, qui post
        mérita mala consecútus est grátiam. Dénique atténdite quid sequátur: Súperest, inquit,
        mihi coróna justítiæ, quam reddet mihi Dóminus in illa die justus judex. Cui rédderet
        corónam justus judex, si non donásset grátiam miséricors Pater? Et quómodo esset ista
        coróna justítiæ, nisi præcessísset grátia, quæ justíficat ímpium? Quómodo ista débita
        redderétur, nisi prius illa gratúita donarétur?


        Proínde considerémus ipsa mérita Apóstoli Pauli, quibus dixit corónam redditúrum
        júdicem justum, et videámus utrum mérita ipsíus tamquam ipsíus, id est, ex ipso ei
        comparáta, an dona sint Dei. Bonum, inquit, certámen certávi, cursum consummávi, fidem
        servávi. Primo ista bona ópera, si non ea præcessíssent cogitatiónes bonæ, nulla essent.
        Atténdite ítaque quid de ipsis cogitatiónibus dicat; ait enim scribens ad Corínthios: Non
        quia idónei sumus cogitáre áliquid a nobis, tamquam a nobismetípsis; sed sufficiéntia
        nostra ex Deo est. Deínde síngula inspiciámus.


        Bonum, inquit, certámen certávi. Quæro qua virtúte certáverit, utrum quæ illi ex
        semetípso fúerit, an quæ désuper data sit? Sed absit ut tantus doctor ignoráverit legem
        Dei, cujus vox est in Deuteronómio: Ne dicas in corde tuo: Fortitúdo mea et poténtia manus
        meæ fecit mihi virtútem magnam hanc; sed memoráberis Dómini Dei tui, quia ipse tibi dat
        fortitúdinem fácere virtútem. Quid autem prodest bonum certámen, nisi sequátur victória?
        Et quis dat victóriam, nisi ille, de quo dicit ipse: Grátias Deo, qui dat nobis victóriam
        per Dóminum nostrum Jesum Christum?
      en: >-
        The Apostle Paul was a man, who, when we first hear of him, had not only no merits, but a
        great many demerits. That man received the grace of God, Who returneth good for evil, and
        let us see in what sort of language, when the hour of his last sufferings was at hand, he
        wrote to Timothy. He saith: I am now ready to be offered, and the time of my departure is
        at hand. I have fought a good fight, I have finished my course, I have kept the faith. Here
        he counteth his merits, whereon a crown was immediately to follow, just as grace had
        followed immediately on his demerits. Listen to what cometh next: Henceforth there is laid
        up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at
        that day. Unto whom would the Lord give a crown as a righteous Judge, if He had not first
        given grace, as a merciful Father? And how would that crown be a crown of righteousness,
        if there had not first come grace which justifieth the ungodly? How could a reward have
        been earned unless the power to earn had first been given unearned?


        Let us now consider what were the merits of the Apostle Paul, which entitled him to look
        for a crown of righteousness from the Lord, the righteous Judge, and let us see whether
        these merits sprang from himself or were God's gifts to him. He saith: I have fought a
        good fight, I have finished my course, I have kept the faith. To begin with, these good
        works would have been nothing worth, unless they had come from good thoughts. Listen
        therefore to what this same Paul saith concerning good thoughts. He writeth to the
        Corinthians: Not that we are sufficient of ourselves to think anything, as of ourselves;
        but our sufficiency is of God. Now let us take point by point.


        He saith: I have fought a good fight. I should like to know in whose strength he fought;
        in his own strength or in strength given him from above? God forbid that this great
        teacher should be supposed not to have known the Law of his God, Who saith in the Book of
        Deuteronomy: Say not in thine heart: My power and the might of mine hand hath gotten me
        this wealth. But thou shalt remember the Lord thy God, for it is He That giveth thee power
        to get wealth. And, again, what is the good of a fight except it end in victory? And who
        is he that giveth victory save He of Whom this very same Paul saith: Thanks be to God,
        Which giveth us the victory, through our Lord Jesus Christ!
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. John Chrysostom, Homily 34 on Matthew (on Matt 10:16-22)"
    text:
      la: >-
        Sed dícere vidétur: Nolíte turbári, si, cum vos inter lupos mitto, tamquam oves et
        colúmbas esse júbeo. Nam, etsi possum contrárium quoque præstáre, et non permíttere ut
        grave áliquid patiámini, nec lupis tamquam oves subjécti sitis, sed effícere ut leónibus
        terribilióres evadátis; tamen sic éxpedit fíeri: hoc et vos quoque illustrióres fáciet, et
        meam declarábit virtútem. Sic enim póstea dixit Paulo: Súfficit tibi grátia mea, nam
        virtus mea in infirmitáte perfícitur. Ipse ígitur vos ut tales essétis feci.


        Sed inspiciámus quam prudéntiam éxigit: serpéntis certe. Nam, quemádmodum serpens totum
        seípsum tradit, nec mínimum curat si ipsum quoque corpus incídi necésse sit, dúmmodo
        caput suum íntegrum servet; eódem tu quoque modo, præter fidem cétera pérdere non cures,
        sive pecúnias, sive corpus, sive étiam vitam ipsam profúndere necésse sit. Fides enim
        caput est et radix; qua serváta, etiámsi ómnia perdas, ómnia tamen rursus majóre cum
        glória recuperábis. Idcírco nec símplices solum jussit esse, nec prudéntes solum; sed
        ambo hæc in unum míscuit, ut ea in virtútem convertántur.


        Quod si rebus ipsis id ita fíeri vidére desíderas, lege Actuum Apostolórum librum;
        perspícies profécto, cum sæpe Judæórum pópulus in Apóstolos insurréxerit ac dentes
        exacúerit, illos, colúmbæ simplicitátem imitándo et cum decénti modéstia respondéndo,
        iram ipsórum superásse, furórem exstinxísse, ímpetum retardásse. Nam, cum illi dícerent:
        Nonne præcipiéndo præcépimus vobis, ne docerétis in nómine isto? quamvis innúmera
        possent édere mirácula, nihil tamen ásperum neque dixérunt neque fecérunt; sed summa cum
        mansuetúdine respondéntes dicébant: Si justum est vos audíre magis quam Deum, judicáte.
        Perspexísti simplicitátem colúmbæ, vide nunc serpéntis prudéntiam: Non enim póssumus,
        ínquiunt, nos quæ vídimus et audívimus, non loqui.
      en: >-
        It is as though He said: Let not your heart be troubled, although when I send you forth
        as sheep in the midst of wolves, I bid you be harmless as doves; for, albeit, if I would, I
        could now make things otherwise, and suffer not that ye should have to bear anything
        grievous, neither be at the mercy of the wolves as are other sheep, but on the contrary,
        could make you more dreadful to the lions than the lions to you; nevertheless, thus must
        it needs be, and yourselves it will make more glorious, and My power it will wholly show
        forth. For thus was it that afterwards the Same Lord said unto Paul: My grace is
        sufficient for thee, for My strength is made perfect in weakness. It is I that have made
        you to be what ye are.


        But let us look what wisdom it is which the Lord requireth. It is the wisdom of the
        serpent. The serpent draweth all the rest of his body after his head, and it is no matter
        to him if his body be cut through, so long as he keepeth his head unharmed. Thus, O
        Christian, is it with thee. It is no matter to thee that for thy faith's sake thou
        shouldest lose all things else, money, or body, or, if need be, life itself; thy faith is
        thy head, and the root of thy being; hold fast to that, and, as long as thou hast that,
        although thou shouldest lose all things else, it will only be to receive them back again
        with interest an hundredfold. And thus it is that the Lord biddeth us, not to be
        single-hearted only, nor wise only, but both together, that therefrom we may be strong.


        If thou wilt see how these words were brought to the proof in very deed, read the Book of
        the Acts of the Apostles. There thou wilt see how that oftentimes the Jewish people rose
        against the Apostles and gnashed on them with their teeth, but they, with dove-like
        guilelessness, gave them smooth answers, and turned away their wrath, and quenched their
        fury, and stopped their onset. When the Jews said: Did not we straitly command you, that
        ye should not teach in this Name? although the Apostles could have worked any miracles
        they chose, yet they neither said nor did anything sharp, but answered them with all
        meekness: Whether it be right in the sight of God to hearken unto you more than unto God,
        judge ye. Here thou hast the harmlessness of doves; listen now to the wisdom of serpents:
        We cannot but speak the things which we have seen and heard.
    status: { la: verified, en: verified }
