# Matins Nocturn 2-3 readings for the Transfiguration of Our Lord
# (Aug 6). Sourced directly from web/www/horas/Latin/Sancti/08-06.txt,
# English/Sancti/08-06.txt. (Lectio1-3, 2 Peter 1:10-21, is left to the
# bible-plan store as usual.)
#
# Nocturn 2: Lectio4-6 combined into one reading, Pope St. Leo the
# Great's sermon — one continuous piece, no genuine source break.
# Nocturn 3: Lectio7's Gospel citation (Matt 17:1-9) 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), St. John
# Chrysostom's homily (Lectio7's homily + Lectio8-9 combined, one
# continuous piece).
id: transfiguration
readings:
  - nocturn: 2
    isGospel: false
    source: "Pope St. Leo the Great, Sermon on the Transfiguration"
    text:
      la: >-
        Aperit Dóminus coram eléctis téstibus glóriam suam, et commúnem illam cum céteris
        córporis formam tanto splendóre claríficat, ut et fácies ejus solis fulgóri símilis,
        et vestítus candóri nívium esset æquális. In qua transfiguratióne illud quidem
        principáliter agebátur, ut de córdibus discipulórum crucis scándalum tollerétur; nec
        conturbáret eórum fidem voluntáriæ humílitas passiónis, quibus reveláta esset
        abscónditæ excelléntia dignitátis. Sed non minóre providéntia spes sanctæ Ecclésiæ
        fundabátur, ut totum Christi corpus agnósceret quali esset commutatióne donándum, ut
        ejus sibi honóris consórtium membra promítterent, qui in cápite præfulsísset.


        Confirmándis vero Apóstolis et ad omnem sciéntiam provehéndis, ália quoque in illo
        miráculo accéssit instrúctio. Móyses enim et Elías, lex scílicet et prophétæ
        apparuérunt cum Dómino loquéntes; ut veríssime in illa quinque virórum præséntia
        complerétur quod dictum est: in duóbus vel tribus téstibus stat omne verbum. Quid hoc
        stabílius, quid fírmius verbo, in cujus prædicatióne véteris et novi Testaménti
        cóncinit tuba, et cum evangélica doctrína, antiquárum protestatiónum instruménta
        concúrrunt? Astipulántur enim sibi ínvicem utriúsque Fœ́deris páginæ; et, quem sub
        velámine mysteriórum præcedéntia signa promíserant, maniféstum atque perspícuum
        præséntis glóriæ splendor osténdit.


        His ergo sacramentórum revelatiónibus Petrus Apóstolus incitátus, mundána spernens
        et terréna fastídiens, in æternórum desidérium quodam mentis rapiebátur excéssu; et,
        gáudio totíus visiónis implétus, ibi cum Jesu optábat habitáre, ubi manifésta ejus
        glória lætabátur. Unde et ait: Dómine, bonum est nos hic esse: si vis, faciámus hic
        tria tabernácula; tibi unum, Móysi unum et Elíæ unum. Sed huic suggestióni Dóminus
        non respóndit, signíficans, non quidem ímprobum, sed inordinátum esse quod cúperet;
        cum salvári mundus, nisi Christi morte, non posset, et exémplo Dómini in hoc
        vocarétur credéntium fides, ut licet non oportéret de beatitúdinis promissiónibus
        dubitári, intellegerémus tamen inter tentatiónes hujus vitæ prius nobis tolerántiam
        postulándam esse, quam glóriam.
      en: >-
        The Lord taketh chosen witnesses, and in their presence, revealeth His glory. That
        form of body which He had in common with other men, He so transfigured with light,
        that His Face did shine as the sun, and His raiment became exceeding white as snow.
        Of this metamorphosis the chief work was to remove from the hearts of the disciples
        the stumbling at the Cross. Before their eyes was unveiled the splendour of His
        hidden majesty, that the lowliness of His freely-chosen suffering might not confound
        their faith. But none the less was there here laid by the Providence of God a solid
        foundation for the hope of the Holy Church, whereby the whole body of Christ should
        know with what a change it is yet to be honoured. The members of that body whose Head
        hath already been transfigured in light may promise themselves a share in His glory.


        For the strengthening the Apostles and bringing them forward into all knowledge,
        there appeared unto them Moses and Elias that is, the Law and the Prophets talking
        with Him. Before five witnesses did His glorification take place, as though to
        fulfill that which is written: At the mouth of two witnesses, or at the mouth of
        three witnesses, shall the matter be established. What can be more certain, what can
        be better attested than this matter, which is proclaimed by the trumpets of both the
        Old and the New Testaments, and concerning which the witness of ancient testimony
        uniteth with the teaching of the Gospel? The pages of either Covenant strengthen one
        another, and the brightness of open glory maketh manifest and distinct Him Whom the
        former prophecies had promised under the veil of mysteries.


        The unveiling of such mysteries roused the mind of the Apostle Peter to an outburst
        of longing for the things eternal, which despised and disdained the things worldly
        and earthly overflowing with gladness at the vision, he yearned to dwell with Jesus
        there, where the revelation of His glory had rejoiced him. And so he said Master, it
        is good for us to be here if Thou wilt, let us make here three tabernacles, one for
        thee, and one for Moses, and one for Elias. To this proposal the Lord answered
        nothing, this signifying, that what Peter wished was not wrong, but out of place,
        since the world could not be saved but by the death of Christ. And the Lord's example
        was to call the faith of believers to this, that albeit we are behoven to have no
        doubts concerning the promise of eternal blessedness, yet we are to understand that,
        amid the trials of this life, we are to seek for endurance before glory.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. John Chrysostom, Homily 57 on Matthew (on Matt 17:1-9)"
    text:
      la: >-
        Quóniam multa de perículis, multa de passióne sua, multa de morte et de cæde
        discipulórum locútus est Dóminus, et áspera complúra atque árdua eis injúnxit; et
        illa quidem in præsénti vita, et jam imminébant; bona vero in spe et exspectatióne
        erant: ut puta, quia servárent ánimam suam, si pérderent eam; quia in glória Patris
        sui ventúrus sit, et prǽmia redditúrus: ut visu étiam certióres fáceret, et osténderet
        quidnam sit illa glória, cum qua ventúrus est, quantum cápere póterant in hac
        præsénti vita, illis osténdit eámque détegit, ne aut sua aut Dómini morte dóleant, et
        máxime Petrus.


        Et vide quid agit, cum de regno et de gehénna disserúerit. Nam in eo quod dixit: Qui
        ínvenit ánimam suam, perdet eam; et quicúmque perdet eam grátia mei, invéniet ipsam;
        et in eo quod ait: Reddet unicuíque secúndum ópera sua; et regnum et gehénnam
        designávit. Cum ígitur de utrísque disserúerit, regnum quidem ut óculis cernátur,
        concédit, gehénnam autem mínime; quóniam rudióribus atque ineptióribus illud
        necessárium fuísset, sed, cum illi probi essent ac perspicáces, satis fuit eos a
        melióribus confirmári. Hoc étiam multo magis ipsum decébat. Non tamen omníno illud
        prætermísit, sed et aliquándo atrocitátem gehénnæ quasi ante óculos propónit, véluti
        cum Lázari imáginem descrípsit, et ejus méminit qui denários centum repétiit.


        Tu vero Matthǽi philosophíam consídera, qui non celávit nómina eórum qui præpósiti
        fúerant. Quod et Joánnes sǽpius facit, cum exímias Petri laudes veríssime ac
        diligentíssime descríbat. Nullum enim in hoc Apostolórum consórtio livor aut inánis
        glória locum habébat. Primos ígitur Apostolórum seórsum assúmpsit. Quam ob rem eos
        solos accépit? Quia excellentióres céteris vidélicet erant. Cur autem non íllico, sed
        post sex dies hoc fecit? Ne céteri scílicet discípuli seu hómines moveréntur; qua de
        re nec eos nominávit, quos acceptúrus erat.
      en: >-
        Since the Lord had spoken much concerning dangers, much concerning His Own
        sufferings, much concerning death, and the killing of His disciples, and had laid
        upon them many hard and grievous things, and since all these were in this present
        life, and already hanging over them, whereas the good things were matter for hope and
        waiting as, for example, that whosoever should lose his life for His sake should find
        it, for that the Son of Man should come in the glory of His Father, and reward every
        man according to his works. Therefore, to assure them by their own eyes, and show
        them what the glory is wherein He will come, He manifested and unveiled it to them,
        as far as in this life they were able to grasp it, lest they and especially Peter
        should grieve over their own deaths, or the death of their Lord.


        Behold what He doth, when He treateth of heaven and hell. Where He saith Whosoever
        will save his life shall lose it, and whosoever will lose his life for My sake shall
        find it. And again He shall reward every man according to his works in these words He
        pointeth at heaven and hell. But although He speaketh concerning both, He giveth a
        glimpse of heaven only and not of hell. To see hell would have profited the brutish
        and stupid, but His disciples were upright and clear-sighted, and therefore for them
        it was enough to be strengthened by the better things. This was what suited Him the
        best. Yet He left not the other altogether undone. Sometimes He set the horrors of
        hell, as it were, before the eyes, as for instance in the parable of the rich man and
        Lazarus, and that of him who was fain to wring the hundred pence from his
        fellow-servant.


        But mark well Matthew's good will, in not concealing the names of those who were
        preferred. John also likewise often recordeth the special praises of Peter with great
        truthfulness and care. For in this companionship of the Apostles, there was no envy,
        nor did vainglory find place. It was therefore the leaders of the Apostles whom
        Christ took apart from the others. And wherefore did he take these only? Because
        there were evidently superior to the rest. And why did he not do this straightway,
        and not until after six days? Evidently to spare the natural feelings of the other
        disciples; and for the same reason Christ did not for six days announce who were to
        go up.
    status: { la: verified, en: verified }
