# Matins Nocturn 2-3 readings for St. Basil the Great, Bishop,
# Confessor, Doctor (Jun 14) — SanctiM/06-14.txt inherits the whole day
# (`@Sancti/06-14`) with no Nocturn 2/3 override, so this saint's own
# 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/06-14.txt, English/Sancti/06-14.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading, one continuous vita,
# no genuine source break.
# Nocturn 3: Lectio7's Gospel citation (Luke 14:26-35) quotes only the
# opening sentence before "Et réliqua", not the full pericope, 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. Basil's own
# Rule. No responsory given for either reading.
id: st-basil-the-great
readings:
  - nocturn: 2
    isGospel: false
    text:
      la: >-
        Basilíus, nobilis Cáppadox, Athénis una cum Gregório Nazianzéno, ejus amicíssimo,
        sæculáribus lítteris, deínde in monastério sacris mirabíliter erudítus, eum brevi cursum
        fecit ad omnem doctrínæ et morum excelléntiam, ut inde Magni cognómen invénerit. Is ad
        prædicándum Jesu Christi Evangélium in Pontum accersítus, eam provínciam, a christiánis
        institútis aberrántem, ad viam salútis revocávit. Mox ab Eusébio Cæsaréæ epíscopo ad
        erudiéndam eam civitátem adjútor adhibétur: in cujus locum póstea succéssit. Is Fílium
        Patri consubstantiálem esse in primis deféndit, ac Valéntem imperatórem, sibi irátum,
        miráculis ádeo flexit, ut, incumbéntem ad voluntátem ejiciéndi ipsum in exsílium, a
        senténtia discédere coégerit.


        Nam et Valéntis sella, in qua factúrus decrétum de ejiciéndo e civitáte Basilío sedére
        volébat, confrácta est. Et tribus ab eo cálamis adhíbitis ad scribéndam exsílii legem,
        nullus eórum réddidit atraméntum; et, cum nihilóminus in propósito scribéndi ímpium
        decrétum persísteret, ipsíus déxtera, dissolútis nervis, tota contrémuit. His commótus
        Valens chartam utráque manu conscídit. Ea autem nocte, quæ ad deliberándum Basilío data
        est, Valéntis uxor íntimis est cruciáta dolóribus, et únicus fílius in gravem morbum
        íncidit. Quibus ille pertérritus, iniquitátem suam recognóscens, Basilíum accérsit, quo
        præsénte, puer cœpit convaléscere; verum, vocátis a Valénte ad viséndum púerum
        hæréticis, paulo post móritur.


        Abstinéntia et continéntia fuit admirábili; una túnica conténtus erat: in jejúnio
        servándo diligentíssimus, in oratióne assíduus, in qua sæpe totam noctem consumébat.
        Virginitátem perpétuo cóluit. Monastériis exstrúctis, ita monachórum institútum
        temperávit, ut solitáriæ atque actuósæ vitæ utilitátes præcláre simul conjúngeret. Multa
        erudíte scripsit; ac nemo, teste Gregório Nazianzéno, sacræ Scriptúræ libros vérius aut
        ubérius explicávit. Obiit Kaléndis Januárii, cum tantum spíritu vivens, præter ossa et
        pellem, nulla prætérea córporis parte constáre viderétur.
      en: >-
        This Basil was a noble Cappadocian who studied earthly learning at Athens, in company
        with Gregory of Nazianzus, to whom he was united in a warm and tender friendship. He
        afterwards studied things sacred in a monastery, where he quickly attained an eminent
        degree of excellence in doctrine and life, whereby he gained to himself the surname of the
        Great. He was called to Pontus to preach the Gospel of Christ Jesus, and brought back into
        the way of salvation that country which before had been wandering astray from the rules
        of Christian discipline. He was shortly united as coadjutor to Eusebius, Bishop of
        Caesarea, for the edification of that city, and afterwards became his successor in the
        see. One of his greatest labours was to maintain that the Son is of one Substance with
        the Father, and when the Emperor Valens, moved to wrath against him, was willing to send
        him into exile, he so bent him by dint of the miracles which he worked that he forced him
        to forego his intention.


        The chair upon which Valens sat down, in order to sign the decree of Basil's ejectment
        from the city, broke down under him, and three pens which he took one after the other to
        sign the edict of banishment, all would not write; and when nevertheless he remained firm
        to write the ungodly order, his right hand shook. Valens was so frightened at these
        omens, that he tore the paper in two. During the night which was allowed to Basil to make
        up his mind, Valens' wife had a severe stomach-ache, and their only son was taken
        seriously ill. These things alarmed Valens so much that he acknowledged his wickedness,
        and sent for Basil, during whose visit the child began to get better. However, when Valens
        sent for some heretics to see it, it presently died.


        The abstinence and self-control of Basil were truly wonderful. He was content to wear
        nothing but one single garment. In observance of fasting he was most earnest, and so
        instant in prayer, that he would oftentimes pass the whole night therein. His virginity he
        kept always unsullied. He built monasteries, wherein he so adapted the institution of
        monasticism, that he exquisitely united for the inmates the advantages of the
        contemplative and of the active life. He was the author of many learned writings, and,
        according to the witness of Gregory of Nazianzus, no one hath ever composed more faithful
        and edifying explanations of the books of the Holy Scripture. He died upon the 1st day of
        January, at which time so essentially spiritual was his life, that his body showed
        nothing but skin and bones.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Basil, Archbishop of Caesarea, Paraphrase of his Rule, Q. 8 (on Luke 14:26-35)"
    text:
      la: >-
        Perfécta quidem renuntiátio in eo consístit, ut id assequámur, ne ad ipsíus étiam vitæ
        affectiónem propénsi simus, et respónsum mortis habeámus, ut non simus fidéntes in
        nobis ipsis. Hujúsmodi autem renuntiátio inítium sumit ab alienatióne rerum externárum,
        véluti a possessiónibus, ab ináni glória, a vivéndi consuetúdine, a rerum inutílium
        amóre; quemádmodum étiam suo exémplo nobis ostendérunt sancti Dómini nostri discípuli,
        Jacóbus quidem et Joánnes, relícto patre Zebedǽo et ipsa quoque navícula, de qua omnis
        illórum victus rátio pendébat; Matthǽus vero, cum ab ipso telónio surréxit ac Dóminum
        secútus est.


        Sed quid opus est nostris ratiónibus aut sanctórum virórum exémplis id quod dícimus
        confirmáre, cum ipsa Dómini verba in médium líceat afférre, iísque ipsis religiósam ac
        Deum timéntem ánimam commovére, quibus ille perspícue et sine controvérsia protestátur,
        dicens: Sic ígitur quicúmque ex vobis non renuntiáverit ómnibus quæ póssidet, non potest
        meus esse discípulus? Et álio in loco, cum prius dixísset: Si vis perféctus esse, vade, et
        vende ómnia quæ habes, et da paupéribus; póstea subjúnxit: Veni, séquere me.


        Est ígitur renuntiátio, quemádmodum docúimus, vinculórum terrénæ hujus ac temporális
        vitæ solútio, atque ab humánis negótiis liberátio, per quam ad ineúndam viam, qua ad
        Deum pervenítur, aptióres et promptióres effícimur; et expedíta rátio ad acquisitiónem
        usúmque rerum, quæ super aurum et lápidem pretiósum multum longe sunt pretiosióres. Et
        in summa, cordis humáni ad cæléstem conversatiónem translátio, ita ut dícere líceat:
        Nostra conversátio in cælis est; et, quod máximum est, inítium unde ad Christi similitúdinem
        evádimus, qui cum dives esset, propter nos pauper est factus.
      en: >-
        This is perfect self-renunciation, when we attain to indifference as regards our own
        lives, and wring from death himself the confession that our trust is not in our own
        strength. The first step toward this crown of abnegation is to estrange ourselves from
        outward things, such as property, public reputation, habits of life, and affection for
        things unnecessary, whereof the immediate disciples of our Holy Lord have left us a fine
        example: James, for instance, and John, who left their father Zebedee and the boats which
        were their only means of getting their daily bread; or Matthew, who got up from the
        receipt of custom, and straightway followed the Lord.


        But what need have we for our own arguments, or for the examples of holy men to confirm
        what we say, when we are able to cite the very words of the Lord Himself, and by them to
        move any earnest soul that loveth God? Such were they unto whom He plainly and
        unhesitatingly declared: Whosoever he be of you that forsaketh not all that he hath, he
        cannot be My disciple. And again, in another place, when He had said: If thou wilt be
        perfect, go, and sell that thou hast, and give to the poor; the completion of the sentence
        was: And come and follow Me.


        This then, as we have taught, is self-renunciation: to unlock the chains of this earthly
        life, which passeth away, and to set oneself free from the business of men, and so to make
        ourselves lither and meeter to enter on that path which leadeth to God, and let our reason
        be more unhampered to gain and to use those things which are far more precious than gold
        or precious stones. In short, it is to have our heart in heaven and not on earth, so as to
        be able to say: Our conversation is in heaven. And, which is the great thing, this is the
        first step towards the attaining to be like Christ, who, though He was rich, yet for our
        sakes He became poor.
    status: { la: verified, en: verified }
