# Matins Nocturn 2-3 readings for St. Lawrence, Martyr (Aug 10,
# Duplex I class) — SanctiM/08-10.txt inherits the whole day
# (`@Sancti/08-10`) 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/08-10.txt, English/Sancti/08-10.txt.
#
# Nocturn 2: Lectio4-6 (Pope St. Leo the Great's sermon) combined into
# one reading, one continuous excerpt.
# Nocturn 3: Lectio7's Gospel citation (John 12:24-26) 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. Augustine's Tract
# 51 on John — the same homily already used for `st-ignatius-of-antioch.yml`
# (a different day citing the same pericope; the reference engine
# reuses this homily across multiple feasts near this text). No
# responsory given for either reading.
id: st-lawrence
readings:
  - nocturn: 2
    isGospel: false
    source: "Pope St. Leo the Great, Sermon for St. Lawrence's Birthday"
    text:
      la: >-
        Cum furor gentílium potestátum in electíssima quæque Christi membra sævíret, ac
        præcípue eos qui órdinis erant sacerdotális impéteret, in levítam Lauréntium, qui non
        solum ministério sacramentórum sed étiam dispensatióne ecclesiásticæ substántiæ
        præeminébat, ímpius persecútor efférbuit, dúplicem sibi prædam de uníus viri
        comprehensióne promíttens; quem, si fecísset sacræ pecúniæ traditórem, fáceret étiam
        veræ religiónis exsórtem. Armátur ítaque gémina face homo pecúniæ cúpidus et veritátis
        inimícus: avarítia, ut rápiat aurum; impietáte, ut áuferat Christum. Póstulat sibi ab
        immaculáto sacrárii prǽsule opes ecclesiásticas, quibus avidíssimus inhiábat, inférri.
        Cui levíta castíssimus, ubi eas repósitas habéret osténdens, numerosíssimos sanctórum
        páuperum óbtulit greges, in quorum victu atque vestítu inamissíbiles condíderat
        facultátes, quæ tanto intégrius erant salvæ, quanto sánctius probabántur expénsæ.


        Fremit ergo prædo frustrátus, et in ódium religiónis, quæ talem divitiárum usum
        instituísset, ardéscens, direptiónem thesáuri potióris aggréditur, apud quem nullam
        denariórum substántiam reperísset; ut illud depósitum, quo sacrátius erat dives,
        auférret. Renuntiáre Christo Lauréntium jubet, et solidíssimam illam levítici ánimi
        fortitúdinem diris parat urgére supplíciis; quorum ubi prima nil óbtinent, vehementióra
        succédunt. Láceros artus et multa vérberum sectióne conscíssos subjécto prǽcipit igne
        torréri; ut per cratem férream, quæ jam de fervóre contínuo vim in se habéret uréndi,
        conversórum altérna mutatióne membrórum, fíeret cruciátus veheméntior et pœna
        prodúctior.


        Nihil óbtines, nihil próficis, sæva crudélitas. Subtráhitur torméntis tuis matéria
        mortális, et, Lauréntio in cælos abeúnte, tu déficis flammis tuis. Superári cáritas
        Christi flamma non pótuit; et ségnior fuit ignis, qui foris ussit, quam qui intus
        accéndit. Sævísti persecútor in Mártyrem: sævísti, et auxísti palmam, dum ággeras
        pœnam. Nam quid non ad victóris glóriam ingénium tuum réperit, quando in honórem
        transiérunt triúmphi étiam instruménta supplícii? Gaudeámus ígitur, dilectíssimi,
        gáudio spiritáli, et de felicíssimo íncliti viri fine gloriémur in Dómino, qui est
        mirábilis in Sanctis suis, in quibus nobis et præsídium constítuit et exémplum; atque
        ita per univérsum mundum claríficat glóriam suam, ut a solis ortu usque ad occásum,
        leviticórum lúminum coruscánte fulgóre, quam clarificáta est Jerosólyma Stéphano, tam
        illústris fíeret Roma Lauréntio.
      en: >-
        Then the fury of the heathen power was raging against Christ's choicest members, in
        aiming in especial at such as were of the Priestly Order, the wicked persecutor turned
        fiercely on the Levite Lawrence, who was remarkable, not only as a minister of the
        Sacraments, but also as distributor of the property of the Church, promising himself a
        double prey by the taking of this one man, namely, to make him betray the consecrated
        treasure, and apostatise from the true faith. The wretch was thus doubly fired by his
        greed for money and his hatred of the truth, his greed urging him to seize the gold, and
        his wickedness to rob a believer of Christ. He demanded of the upright keeper of the
        sacred treasury, to bring him the wealth of the Church, for which his rapacity longed.
        But the pureminded Levite showed him where these riches were stored, by bringing before
        him a great multitude of holy poor, by the feeding and clothing of whom he had laid up
        all that he had, in such wise, that it could be lost no more, and was now all the safer,
        as the way of spending it had been the holier.


        The baffled thief chafed, and his hatred for the godliness which had appointed such an
        use of riches, flaming forth, he attempted the robbery of a dearer treasure from him in
        whose hands he had found no coin, even to take from him that possession wherein he had
        holier wealth. He commanded Lawrence to deny Christ, and made ready to assail the
        immovable firmness of the Levite's soul with appalling tortures, of which the failure of
        the first was followed by the application of others more fearful still. When his limbs
        had been mangled and cut by many stripes, his tormentor ordered them to be roasted over a
        fire. He was laid on an iron grating, the bars of which by the continual fire below,
        became themselves burning hot, so that by turning and rearranging his limbs upon them,
        his agony was kept keener, and his suffering made to last longer.


        Cruel savage! thou gainest nothing, and advancest nothing. That which can die passeth by
        degrees beyond the reach of thy tortures, and when Lawrence departeth to heaven, thou and
        thy fires are conquered. The love of Christ could not be overcome by the flames, and the
        glow that scorched the outward man was colder than that that burnt in the inner. Thou
        didst rage, O thou persecutor, thou didst rage against the Martyr, but by making keener
        his agony, thou hast but made nobler his palm. What did thine imagination fail to
        discover that could minister to the glory of him who conquered thee, since even the means
        of his execution have turned to the honour of his triumph? Wherefore, dearly beloved
        brethren, let us rejoice with spiritual joy, and make our boast in the Lord, Who is
        wonderful in His Saints, and hath given unto us, in them an help and an example. Let us,
        I say, make our boast of the extraordinary happiness of the illustrious Lawrence's end,
        in that same Lord Who hath so glorified the name of His servant throughout the whole
        world, that from the rising of the sun unto the going down thereof, wheresoever the
        constellation of the Levitical lights shineth, even as Jerusalem is made glorious by
        Stephen, so Rome is made famous by Lawrence.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tract 51 on John (on John 12:24-26)"
    text:
      la: >-
        Ipse Dóminus Jesus erat granum mortificándum et multiplicándum; mortificándum
        infidelitáte Judæórum, multiplicándum fide populórum. Jam vero exhórtans ad passiónis
        suæ sectánda vestígia, Qui amat, inquit, ánimam suam, perdet eam. Quod duóbus modis
        intéllegi potest. Qui amat, perdet; id est, si amas, perdes. Si cupis vitam tenére in
        Christo, noli mortem timére pro Christo. Item álio modo: Qui amat ánimam suam, perdet
        eam; noli amáre, ne perdas; noli amáre in hac vita, ne perdas in ætérna vita.


        Hoc autem, quod postérius dixi, magis habére vidétur evangélicus sensus; séquitur
        enim: Et qui odit ánimam suam in hoc mundo, in vitam ætérnam custódit eam. Ergo, quod
        supra dictum est, Qui amat, subintellégitur in hoc mundo, in vitam ætérnam ipse
        custódit eam. Magna et mira senténtia, quemádmodum sit hóminis in ánimam suam amor ut
        péreat, ódium ne péreat. Si male amáveris, tunc odísti; si bene óderis, tunc amásti.
        Felíces, qui odérunt custodiéndo, ne perdant amándo.


        Sed vide ne tibi subrépat, ut teípsum velis interímere, sic intellegéndo, quod debes
        odísse in hoc mundo ánimam tuam. Hinc enim quidam malígni atque pervérsi hómines, et in
        seípsis crudelióres et sceleratióres homicídæ, flammis se donant, aquis se præfócant,
        præcipítio se collídunt, et péreunt. Hoc Christus non dócuit; immo étiam diábolo
        præcipítium suggerénti respóndit: Redi retro, sátana: scriptum est, Non tentábis
        Dóminum, Deum tuum. Petro autem dixit, signíficans qua morte clarificatúrus erat Deum:
        Cum esses júnior, cingébas te, et ambulábas quo volébas; cum autem senúeris, alter te
        cinget et feret quo tu non vis. Ubi satis expréssit, non a seípso, sed ab álio debére
        occídi, qui vestígia séquitur Christi.
      en: >-
        The Lord Jesus was Himself a corn of wheat that was to die and bring forth much fruit;
        to die by the unbelief of the Jews, and to bring forth much fruit in the faith of the
        Gentiles. He, exhorting men to follow His steps, saith: He that loveth his life shall
        lose it. Now, these words may be understood in two ways. First: he that loveth his life
        shall lose it, that is, If thou love life, thou wilt lose it; if thou wilt live for ever
        in Christ, refuse not to die for Christ. Or secondly: he that loveth his life shall lose
        it; love not then that which thou shalt lose; love not this present life, so that thou be
        thereby in jeopardy of losing life eternal.


        What this second interpretation is the meaning of the Gospel appeareth most probable
        from the words which follow: And he that hateth his life in this world, shall keep it
        unto life eternal. From which we may suppose the sense of the first words to be: He that
        loveth his life in this world shall lose it unto life eternal. This is a great and
        marvellous saying, showing how a man may so love life as to lose life, and so hate life
        as to keep life. If thou love it too well, then dost thou hate it; if thou hate it with
        an holy hatred, then dost thou love it. Blessed are they that, lest they should so love
        it as to lose it, so hate it as to keep it.


        Beware, lest thou take these words: He that hateth his life in this world shall keep it
        unto life eternal as some do, for an approval of suicide. Some evil and perverse men,
        bloody and guilty murderers of themselves, do indeed throw themselves into the fire,
        drown themselves in water, and cast themselves down precipices, and so perish. This is
        not the teaching of Christ, Who, when the devil would have Him cast Himself down from an
        high place, answered: Get thee behind Me, Satan. It is written, Thou shalt not tempt the
        Lord thy God. Who also said to Peter, signifying by what death he should glorify God:
        When thou wast young thou girdedst thyself and walkedst whither thou wouldest; but when
        thou shalt be old, another shall gird thee, and carry thee whither thou wouldest not.
        From which it is evident that he that would follow Christ's footsteps, must be slain, not
        by himself, but by another.
    status: { la: verified, en: verified }
