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Add January Matins readings for SanctiM (Monastic 1617)-track saints
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Starts the bulk-content pass complementary to the pre-1955 saints pass:
11 of January's 13 SanctiM-track saints authored (2 left unsourced —
their Nocturn 2/3 content is entirely octave homiletic material, no
proper vita text in either track). Most SanctiM files turn out to be
thin rule overrides pointing back at the same Sancti/ text; only
St. Maurus (Monastic-only, no Sancti file) needed direct SanctiM
sourcing, with an original translation for its missing English source.
This commit is contained in:
Will Estes
2026-08-16 21:38:52 -04:00
parent 9feaf37d25
commit 0b28792513
12 changed files with 965 additions and 2 deletions
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TODO.md
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@@ -35,8 +35,9 @@ across every hour and content type in this app.
pooled and shown regardless of rank (see "Reading-pool redesign"); expand the per-book pooled and shown regardless of rank (see "Reading-pool redesign"); expand the per-book
Matins responsory pool beyond its one seeded book (`isa`). The pre-1955-but-post-1617 Matins responsory pool beyond its one seeded book (`isa`). The pre-1955-but-post-1617
saints (Tridentine/Divino Afflatu-sourced, no Monastic 1617 track) are now done — see saints (Tridentine/Divino Afflatu-sourced, no Monastic 1617 track) are now done — see
"Pre-1955 saints' Matins readings" below — what's left is the larger pool of saints that "Pre-1955 saints' Matins readings" below. The larger pool of saints that *do* have a
*do* have a Monastic 1617 track (`SanctiM/`), same authoring shape, not yet started. Monastic 1617 track (`SanctiM/`) is in progress — see "SanctiM-track saints' Matins
readings" below — January done (11/13), ~140 candidates remain (February onward).
- The bulk Vulgate (Latin) + Douay-Rheims (English) scripture import into - The bulk Vulgate (Latin) + Douay-Rheims (English) scripture import into
`src/data/scripture/` — long-term project, explicitly deferred; Matins scripture `src/data/scripture/` — long-term project, explicitly deferred; Matins scripture
citations resolve to `missing` text until it lands. citations resolve to `missing` text until it lands.
@@ -1362,6 +1363,53 @@ the bible-plan bulk conversion) and `npm run build`/`tsc --noEmit` both pass.
**Not done in this pass**: the larger pool of saints that *do* have a Monastic 1617 **Not done in this pass**: the larger pool of saints that *do* have a Monastic 1617
(`SanctiM/`) track — same authoring shape, separate/older backlog item (see priority §2 above). (`SanctiM/`) track — same authoring shape, separate/older backlog item (see priority §2 above).
### SanctiM (Monastic 1617)-track saints' Matins readings — started, January done (2026-08)
The complementary pool to the pre-1955 pass above: saints with a `SanctiM/MM-DD*.txt` file.
**Method finding, worth recording**: a `SanctiM/MM-DD.txt` file almost always turns out to be
a thin *rule override* (`@Sancti/MM-DD` plus tweaks to psalmody/lesson-count/antiphons), not
independent content — when it doesn't override the Nocturn 2/3 `[LectioN]` sections, that
saint's Monastic-office vita reading is **the same text as the Tridentine `Sancti/MM-DD.txt`
file**, sourced exactly as in the pre-1955 pass above. Only a real Monastic-only saint (one
with no `Sancti/MM-DD*.txt` at all, e.g. `st-maurus-abbot`, who isn't on the general
Tridentine calendar) needs content read directly out of the `SanctiM/` file itself.
**A second wrinkle, on top of the pre-1955 pass's "don't trust the plain file" one**: the
"does a `SanctiM/MM-DD*.txt` exist for this date" scope check has to be done **per saint, not
per date** — a shared calendar date (two ids mapped to the same `MM-DD`) can have a `SanctiM`
file for one saint's own Tridentine slot while the other saint has no Monastic office at all.
Naively globbing "any `SanctiM/MM-DD*.txt` exists for this date" over-counts: found this by
hand for Jan 18 (`chair-of-st-peter-at-rome` has `SanctiM/01-18.txt`; `st-prisca`, sharing the
date, does not — she was actually a missed pre-1955-pool candidate) and Jan 14
(`st-hilary-of-poitiers` has `SanctiM/01-14.txt`; `st-felix-presbyter`, sharing the date via
`Sancti/01-14cc.txt`, does not — likewise a missed pre-1955-pool candidate). Both were authored
this pass using the pre-1955 pattern instead. **The 52/117 pre-1955/SanctiM split recorded
above is therefore an undercount on the pre-1955 side** by at least these two; the true
per-saint (not per-date) recomputation used for this pass found **152 ids with a genuine,
correctly-suffix-matched `SanctiM` file** — see memory `vu-matins-pre1955-saints` for the
running correction note.
**A third finding**: a `Sancti`/`SanctiM` date landing inside the Christmas or Epiphany octave
(e.g. `st-telesphorus` Jan 5, `st-hyginus` Jan 11 — both early popes commemorated on octave
days) can have its entire Nocturn 2/3 given over to octave-of-the-season homiletic content
(a Nativity/Epiphany sermon), with **no proper vita text for the saint at all** in either
track. Correctly left unauthored for these two — not a gap, same category as the pre-1955
pass's 9 pure-Common exceptions, just a different underlying reason (octave-absorbed, not
Common-of-X).
**January done (11 saints, 2 left unauthored per the octave finding above)**:
`st-hilary-of-poitiers`, `st-felix-presbyter`, `st-maurus-abbot` (Monastic-only; no English
source translation exists in the reference engine at all for this file, so `en` is this
project's own translation, marked `draft`), `st-anthony-abbot`, `chair-of-st-peter-at-rome`
(Nocturn 2 patristic + Nocturn 3 genuine Gospel-and-homily, both authored),
`st-prisca`, `ss-fabian-and-sebastian`, `st-agnes`, `ss-vincent-and-anastasius`,
`conversion-of-st-paul`, `st-john-chrysostom`. Left unauthored: `st-telesphorus`,
`st-hyginus` (octave-absorbed, see above). `npm test`/`tsc --noEmit` both pass; none of these
are in a test table yet, same as the pre-1955 pass.
**Not done in this pass**: the remaining ~140 SanctiM-track candidates (February onward) —
same authoring shape, continue month by month.
### Bible-plan TSV — bulk conversion done (2026-08) ### Bible-plan TSV — bulk conversion done (2026-08)
All ~369 non-blank rows of the user's own bible-plan TSV (`~/Downloads/bible-plan.tsv`, 390 All ~369 non-blank rows of the user's own bible-plan TSV (`~/Downloads/bible-plan.tsv`, 390
src/data/propers/nocturn-readings/chair-of-st-peter-at-rome.yml
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# Matins Nocturn 2-3 readings for the Chair of St. Peter at Rome (Jan
# 18) — SanctiM/01-18.txt inherits the whole day (`@Sancti/01-18`);
# only Lectio4 is overridden (with unrelated Eastertide filler content,
# `@Tempora/Pasc5-0:Lectio3`, evidently a generic 12-lesson-slot filler
# rather than anything about St. Peter, so not used here) — Lectio5-8
# are not overridden and carry through as this feast's own proper
# content, same as a pre-1955 saint (see memory vu-matins-pre1955-saints).
# web/www/horas/Latin/Sancti/01-18.txt, English/Sancti/01-18.txt.
#
# Nocturn 2: Lectio4-6 (St. Leo the Great's sermon on Ss. Peter and
# Paul) combined into one reading, one continuous excerpt.
# Nocturn 3: Lectio7's Gospel pericope (Matt 16:13-19) is a full short
# passage, authored as a genuine Gospel reading; Lectio7's homily
# portion + Lectio8 (St. Hilary of Poitiers's commentary) combined into
# one reading, one continuous excerpt. No responsory given for either.
id: chair-of-st-peter-at-rome
readings:
- nocturn: 2
isGospel: false
source: "Pope St. Leo the Great, Sermon 1 on Ss. Peter and Paul"
text:
la: >-
Cum duódecim Apóstoli, accépta per Spíritum Sanctum ómnium locutióne linguárum, imbuéndum
Evangélio mundum, distribútis sibi terrárum pártibus, suscepíssent, beatíssimus Petrus,
princeps apostólici órdinis, ad arcem Románi destinátur impérii, ut lux veritátis, quæ in
ómnium géntium revelabátur salútem, efficácius se ab ipso cápite per totum mundi corpus
effúnderet. Cujus autem natiónis hómines in hac tunc urbe non essent? aut quæ usquam
gentes ignorárent quod Roma didicísset?
Hic conculcándæ philosophíæ opiniónes, hic dissolvéndæ erant terrénæ sapiéntiæ vanitátes,
hic confutándi dǽmonum cultus, hic ómnium sacrilegiórum impíetas destruénda, ubi
diligentíssima superstitióne habebátur colléctum quidquid usquam fúerat vanis erróribus
institútum. Ad hanc ergo urbem tu, beatíssime Petre Apóstole, veníre non métuis, et,
consórte glóriæ tuæ Paulo Apóstolo, aliárum adhuc ecclesiárum ordinatiónibus occupáto,
silvam istam freméntium bestiárum, et turbullentíssimæ profunditátis océanum, constántior
quam cum supra mare graderéris, ingréderis.
Jam pópulos, qui ex circumcisióne credíderant, erudíeras: jam Antiochénam ecclésiam, ubi
primum christiáni nóminis dignitas est orta, fundáveras: jam Pontum, Galátiam,
Cappadóciam, Asiam atque Bithýniam légibus evangélicæ prædicatiónis impléveras; nec aut
dúbius de provéctu óperis, aut de spátio tuæ ignárus ætátis, trophǽum crucis Christi
Románis árcibus inferébas, quo te divínis præordinatiónibus anteíbant, et honor
potestátis, et glória passiónis.
en: >-
When the twelve holy Apostles had received from the Holy Ghost the power to speak all
languages, they divided the whole world into districts, which they severally allotted to
themselves as fields for their Gospel labours. Then was Peter, the Prince of the Apostles,
sent to the capital city of the Roman Empire, that he might cause the light to shine thence
throughout the whole body of the civilized nations. At that time what nation was there that
had no representative in Rome? When Rome had learnt, what people that did not learn too?
In Rome were the dreams of an unbelieving philosophy to be destroyed, in Rome were the
empty utterances of earthly wisdom to be confuted, in Rome was idolatry to be overcome, in
Rome profanity to be put down, even in Rome, where the activity of superstition had
gathered together from the whole earth every error which it could find. O most blessed
Apostle Peter! this was the city to which thou didst not shrink to come. The Apostle Paul,
thy comrade in glory, was yet occupied in founding the Churches, and thou didst enter alone
into that forest of wild beasts roaring furiously; thou didst commit thyself to that stormy
ocean, more boldly than when thou walkest upon the waters to come to Jesus.
Thou hadst already taught them of the circumcision who were converted; thou hadst founded
the Church of Antioch, the first that bore the noble name of Christian; thou hadst
published the law of the Gospel throughout Pontus, Galatia, Cappadocia, Asia, and
Bithynia; and thou didst not fear for the hardness of thy work, nor turn back because of
thine old age, but didst boldly set up the trophy of the cross of Christ upon those Roman
walls, where the Providence of God had appointed the throne of thine honour, and the
glorious scene of thy passion.
status: { la: verified, en: verified }
- nocturn: 3
isGospel: true
citation: { la: "Matt 16:13-19", en: "Matt 16:13-19" }
source: "St. Hilary of Poitiers, Bishop, Commentary on Matthew 16"
text:
la: >-
In illo témpore: Venit Jesus in partes Cæsaréæ Philíppi, et interrogábat discipulos suos,
dicens: Quem dicunt hómines esse Fílium hóminis? Et réliqua.
Dóminus a discípulis requírit, quem se hómines esse dícerent; ut adjécit, hóminis fílium.
Hæc enim confessiónis tenénda rátio est, ut sicut Dei Fílium, ita et fílium hóminis
meminérimus: quia álterum sine áltero nihil spei tríbuit ad salútem. Editis ítaque, quæ
diversæ de eo erant, hóminum opiniónibus, quid de se ipse séntiant quærit. Petrus
respóndit: Tu es Christus Fílius Dei vivi. Sed Petrus conditiónes propositiónis expénderat.
Dóminus enim díxerat: Quem me hómines esse dicunt, fílium hóminis? Et certe fílium hóminis
contemplátio córporis præferébat. Sed addéndo, Quem me esse dicunt, significávit, præter
id quod in se videbátur, esse áliud sentiéndum: erat enim hóminis fílius. Quod ígitur de se
opinándi judícium desiderábat? Non illud arbitrámur, quod de se ipse conféssus est: sed
occúltum erat de quo quærebátur, in quod se credéntium fides debébat exténdere.
Et dignum plane conféssio Petri præmium consecúta est, quia Dei Fílium in hómine vidísset.
Beátus hic est, qui ultra humánum óculos intendísse et vidísse laudátus est: non id quod ex
carne et sánguine erat cóntuens, sed Dei Fílium cæléstis Patris revelatióne conspíciens;
dignúsque judicátus, qui quod in Christo Dei esset, primus agnósceret. O in nuncupatióne
novi nóminis felix Ecclésiæ fundaméntum, dígnaque ædificatióne illíus petra, quæ inférnas
leges, et tártari portas, et ómnia mortis claustra dissólveret! O beátus cæli jánitor,
cujus arbítrio claves ætérni áditus tradúntur, cujus terréstre judícium præjudicáta
auctóritas sit in cælo!
en: >-
At that time, Jesus came into the quarters of Cesarea Philippi: and he asked his disciples,
saying: Whom do men say that the Son of man is? And so on.
The Lord asketh His disciples who men say that He is, and He addeth, He, the Son of Man.
Let us ever remember to hold fast this truth of our profession, namely, that the Son of God
is the Son of Man also. Were He one and not the other, then were He no Saviour for us. The
Lord then, having heard the various opinions of men, asketh, But Who say ye that I am? And
Simon Peter answered and said Thou art the Christ, the Son of the living God. Peter had
weighed the questions. The Lord had asked, Who do men say that I, the Son of Man, am? That
He was Son of Man was sufficiently evident to all who looked upon His Body. But when He
spake of His whole Self, and asked, Who do ye say that I am? He showed that the mind had
something to grasp beyond That Which was seen, for Son of Man He was manifestly. What
judgment did He wish them to give? I think it was not that which He had owned concerning
Himself. That something more, which He wished them to own, was a hidden thing, whereunto
the faith of them that believed in Him was to reach.
Peter's confession was followed by a proper reward for having seen the Son of God in the
Son of Man. Blessed is this holy Apostle, in whose praise it is said that he saw with more
than human eyes That Which was unseen, who gazed upon Flesh and Blood, and by the secret
revelation of the Heavenly Father recognised the Eternal Son of God; who was the first
thought worthy to acknowledge the Divinity of Christ. God bless thee, O Peter, thou who by
uttering for the first time the title of Divine honour, didst lay the goodly foundation of
the Church! God bless thee, thou worthy rock whereon she is built, for ever triumphant over
the infernal powers, the gates of hell, and the bands of death! God bless thee, happy
door-keeper of heaven, to whose keeping are given the keys of the everlasting mansions,
whose sentences on earth are already confirmed in heaven.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/conversion-of-st-paul.yml
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# Matins Nocturn 2 reading for the Conversion of St. Paul (Jan 25) —
# SanctiM/01-25.txt inherits the whole day (`@Sancti/01-25`) 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). A second Tridentine suffix variant
# (`Sancti/01-25r.txt`) also exists for this same feast, but is a later
# rubric variant with less of its own text (its Lectio4 is itself
# `@Sancti/01-25:Lectio3`) — the plain `01-25.txt` has the fuller,
# earlier proper text and is used here.
# web/www/horas/Latin/Sancti/01-25.txt, English/Sancti/01-25.txt.
# Lectio4-6 (St. Augustine's sermon on Paul's conversion) combined into
# one reading, one continuous excerpt — Lectio7-9 fall back to Common
# of an Apostle (`Commune/C1`), not proper text, so not authored here.
# No responsory given in the source for these lessons.
id: conversion-of-st-paul
readings:
- nocturn: 2
isGospel: false
source: "St. Augustine, Bishop of Hippo, Sermon 14 on the Saints"
text:
la: >-
Hódie de Actibus Apostolórum léctio hæc pronuntiáta est, ubi Paulus Apóstolus, ex
persecutóre Christianórum, annuntiátor factus est Christi. Prostrávit enim Christus
persecutórem, ut fáceret Ecclésiæ doctórem: percútiens eum, et sanans; occídens, et
vivíficans: occísus agnus a lupis, et fáciens agnos de lupis. Ita enim in præclára
prophetía cum Jacob Patriárcha benedíceret fíliis suis (præséntes tangens, futúra
prospíciens) prædíctum erat quod in Paulo cóntigit. Erat autem Paulus, sicut ipse testátur,
de tribu Bénjamin. Cum autem Jacob, benedícens fílios suos, venísset ad benedicéndum
Bénjamin, ait de illo: Bénjamin lupus rapax.
Quid ergo? lupus rapax semper? Absit; sed qui mane rapit prædam, ad vésperam dívidit
escas. Hoc in Apóstolo Paulo implétum est, quia et de illo dictum erat. Jam, si placet,
audiámus illum mane rapiéntem, ad vésperam escas dividéntem. Mane et véspere pósita sunt
pro eo, ac si dicerétur, prius et póstea. Sic ergo accipiámus: Prius rápiet, póstea
dívidet escas. Atténdite raptórem: Saulus, inquit, accéptis epístolis a princípibus
sacerdótum, ibat, ut ubicúmque inveníret Christiános, ad sacerdótes attráheret et
addúceret, útique puniéndos.
Ibat spirans et anhélans cædes: hoc est, mane rápiens. Nam et quando lapidátus est
Stéphanus primus Martyr pro nómine Christi, evidéntius áderat et Saulus; et sic áderat
lapidántibus, ut non ei suffíceret, si tantum suis mánibus lapidáret. Ut enim esset in
ómnium lapidántium mánibus, ipse ómnium vestiménta servábat; magis sǽviens omnes
adjuvándo, quam suis mánibus lapidándo. Audívimus, mane rápiet: videámus ad vésperam
quáliter dívidat escas. Voce Christi prostrátus de cælo, et accípiens désuper interdíctum
jam sæviéndi, cécidit in fáciem suam, prius prosternéndus, póstea erigéndus; prius
percutiéndus, póstea sanándus.
en: >-
We have this day heard read out of the Acts of the Apostles how that the Apostle Paul, from
being a persecutor of the Christians, was changed into a preacher of Christ. Christ laid
low the persecutor, that He might raise him up a teacher of His Church. He smote and healed
him, slew him and made him alive again. For the Lord Christ is that Lamb That was Himself
slain by the wolves, and That now turneth the wolves into lambs. Now was fulfilled in Paul
that which was clearly spoken in prophecy by the Patriarch Jacob, when he blessed his
children, laying hands indeed on them which then were, but looking forward to the things
which were yet for to come. Paul beareth witness of himself that he was of the tribe of
Benjamin, and when Jacob blessed his sons, and came to bless Benjamin, he said: Benjamin
shall ravin as a wolf.
What then? Is Benjamin a wolf that shall ravin for ever? God forbid. In the morning he
shall devour the prey, and at night he shall divide the spoil. This is exactly what was
fulfilled in the Apostle Paul. If it please you, we will now consider how in the morning he
devoured the prey, and at night divided the spoil. Here morning and evening are put for the
beginning and the end. So we may read, In the beginning he shall devour the prey, and at
the end he shall divide the spoil. First, then, in the beginning, he devoured the prey. So
it is written that he received letters from the chief priests and went forth, that
wheresoever he should find any Christians, he might bring them bound unto the priests, that
they might be punished.
He went breathing out threatenings and slaughter, yea, truly, devouring the prey. When also
they stoned Stephen, the first Martyr that laid down his life for Christ's name's sake,
Saul was consenting unto his death, and, as though it contented him not to stone him, he
kept the clothes of all them that did it, urging them on more than if he had joined them.
So in the morning he devoured the prey. How in the evening did he divide the spoil? Struck
down by the voice of Christ from heaven, ravining no more, he falleth upon his face, cast
down to be raised up, smitten to be healed.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/ss-fabian-and-sebastian.yml
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# Matins Nocturn 2 readings for Ss. Fabian, Pope, and Sebastian, Martyrs
# (Jan 20) — SanctiM/01-20.txt inherits the whole day (`@Sancti/01-20`)
# 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).
# web/www/horas/Latin/Sancti/01-20.txt, English/Sancti/01-20.txt.
# Lectio4 (Fabian's own vita) and Lectio5-6 (Sebastian's, one
# continuous account) are genuinely distinct martyrs, kept split.
# Lectio7-9 fall back to Common of Several Martyrs (`Commune/C3`), not
# proper text, so not authored here. No responsory given in the source.
id: ss-fabian-and-sebastian
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Fabiánus Románus, a Maximíno usque ad Décium regens Ecclésiam, septem diáconis regiónes
divísit, qui páuperum curam habérent. Tótidem subdiáconos creávit, qui res gestas
Mártyrum a septem notáriis scriptas collígerent. Idem státuit, ut quotánnis féria quinta
in Cœna Dómini, vétere combústo, chrisma renovarétur. Dénique décimo tértio Kaléndas
Februárii in persecutióne Décii martýrio coronátus, in cœmetério Callísti via Appia
sepelítur, cum sedísset annos quíndecim, dies quátuor. Hic fecit ordinatiónes quinque
mense Decémbri, quibus creávit presbýteros vigínti duos, diáconos septem, epíscopos per
divérsa loca úndecim.
en: >-
Fabian was a Roman, and sat as Pope from the reign of the Emperor Maximin till that of
Decius. He appointed a Deacon to each of the seven districts of Rome to look after the
poor. He likewise appointed the same number of Subdeacons to collect the acts of the
Martyrs from the records kept by the seven district notaries. It was by him that it was
ordained that every Maundy Thursday the old Chrism should be burnt and new consecrated. He
was crowned with martyrdom upon the 20th of January, in the persecution of Decius, and
buried in the cemetery of St. Kallistus on the Appian Way, having sat in the throne of
Peter fifteen years and four days. He held five Advent ordinations, in which he ordained
twenty-two Priests, seven Deacons, and eleven Bishops for diverse Sees.
status: { la: verified, en: verified }
- nocturn: 2
isGospel: false
text:
la: >-
Sebastiánus ex patre Narbonénsi, matre Mediolanénsi natus, ob géneris nobilitátem et
virtútem Diocletiáno carus fuit. Dux primæ cohórtis, Christiános, quorum fidem clam
colébat, ópera et facultátibus adjuvábat; et qui ex eis tormentórum vim reformidáre
videbántur, cohortatióne sic confirmábat, ut pro Jesu Christo multi se ultro tortóribus
offérrent. In illis fuére Marcus et Marcelliánus fratres, qui Romæ in custódia erant apud
Nicóstratum: cujus uxor Zoë vocem, quam amíserat, Sebastiáni oratióne recuperávit. Quibus
Diocletiáno delátis, Sebastiánum accérsit, et veheméntius objurgátum ómnibus artifíciis a
Christi fide conátur avértere. Sed cum nihil nec pollicéndo, nec terréndo profíceret, ad
palum alligátum sagíttis confígi jubet.
Quem ómnium opinióne mórtuum noctu sancta múlier Iréne sepeliéndi grátia jussit auférri;
sed vivum repértum domi suæ curávit. Itaque paulo post confirmáta valetúdine, Diocletiáno
óbviam factus, ejus impietátem libérius accusávit. Cujus aspéctu cum ille primum
obstupuísset, quod mórtuum créderet; rei novitáte et acri Sebastiáni reprehensióne
excandéscens, eum támdiu virgis cædi imperávit, donec ánimam Deo rédderet. Ejus corpus in
cloácam dejéctum Lucína, a Sebastiáno in somnis admónita ubi esset et quo loco humári
vellet, ad Catacúmbas sepelívit, ubi sancti Sebastiáni nómine célebris ecclésia est
ædificáta.
en: >-
The father of Sebastian was of Narbonne, and his mother a Milanese. He was a great
favourite of the Emperor Diocletian, both on account of his noble birth and his personal
bravery, and was by him appointed captain of the first company of the Praetorian Guards. He
was in secret a Christian, and often supported the others both by good offices and money.
When some showed signs of yielding under persecution, he so successfully exhorted them,
that, for Jesus Christ's sake, many offered themselves to the tormentors. Among these were
the brothers Mark and Marcellian who were imprisoned at Rome in the house of Nicostratus.
The wife of Nicostratus himself, named Zoe, had lost her voice, but it was restored to her
at the prayer of Sebastian. These facts becoming known to Diocletian, he sent for
Sebastian, and after violently rebuking him, used every means to turn him from his faith in
Christ. But as neither promises nor threats availed, he ordered him to be tied to a post
and shot to death with arrows.
Sebastian was treated accordingly, and left for dead, but in the night the holy widow Irene
sent for the body in order to bury it, and then found that he was still alive, and nursed
him in her own house. As soon as his health was restored, he went out to meet Diocletian,
and boldly rebuked him for his wickedness. The Emperor was first thunderstruck at the sight
of a man whom he believed to have been some time dead, but afterwards, frenzied with rage
at the reproaches of Sebastian, ordered him to be beaten to death with rods, under which
torment the martyr yielded his blessed soul to God. His body was thrown into a sewer, but
he appeared in sleep to Lucina, and made known to her where it was, and where he would have
it buried. She accordingly found it and laid it in those Catacombs, over which a famous
Church hath since been built, called St. Sebastian's-without-the-Walls.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/ss-vincent-and-anastasius.yml
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# Matins Nocturn 2 readings for Ss. Vincent and Anastasius, Martyrs
# (Jan 22) — SanctiM/01-22M.txt inherits the whole day (`@Sancti/01-22`),
# only overriding the collect wording to single out Vincent (the
# Monastic office demotes this to Simplex, honouring Vincent alone via
# the Common of a Martyr) — but Lectio4-6, Sancti/01-22's own proper
# text about both martyrs, is not overridden, so it's sourced from the
# Tridentine track exactly as for a pre-1955 saint (see memory
# vu-matins-pre1955-saints); authored here for both martyrs together
# per this app's own calendar id, following "prefer real text over
# a rank-driven Common substitution" (vu-prefer-text-over-missing).
# web/www/horas/Latin/Sancti/01-22.txt, English/Sancti/01-22.txt.
# Lectio4-5 (Vincent's own vita) combined into one reading, no internal
# break. Lectio6 (Anastasius's vita) is a genuinely distinct martyr,
# kept separate. No responsory given in the source.
id: ss-vincent-and-anastasius
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Vincentius, Oscæ in Hispánia citeriore natus, a prima ætate stúdiis déditus, sacras
litteras a Valerio Cæsaraugustano episcopo didicit; cujus étiam partes suscépit
prædicándi Evangélium, quod epíscopus, propter linguæ impediméntum, prædicatiónis officio
fungi non poterat. Ea re ad Dacianum, provinciæ a Diocletiáno et Maximiáno præpositum,
delata, Vincentius Cæsaraugustæ comprehénditur, et vinctus ad Dacianum Valéntiam
adducitur. Ubi verbéribus et equuleo tortus, multis præséntibus, cum nulla aut
tormentórum vi, aut acerbitate vel lenitate verbórum a proposito deterreri posset; in
cratícula impositus, prunis ardéntibus suppositis, ac férreis unguibus excarnificatus,
candentibúsque láminis exustus, íterum ducitur in carcerem stratum testáceis fragméntis,
ut ejus nudum corpus, somno oppressum, a subjectis étiam testárum aculeis torquerétur.
Verum, illo in tenebricosa incluso custódia, claríssimus splendor obortus totum carcerem
illustrávit; quæ lux cum summa admiratióne omnes, qui aderant, affecísset, res a custode
carceris ad Dacianum defertur. Qui eductum in molli cúlcitra collocat; et quem cruciátibus
in suam senténtiam trahere non poterat, deliciis perducere conátur. Sed invictus Vincentii
animus, Jesu Christi fide speque munítus, vicit ómnia; et ignis, ferri, tortórum
immanitate superata, victor ad cælestem martyrii corónam advolávit, undecimo Kalendas
Februarii. Cujus corpus, cum projectum esset inhumátum, corvus et a volucribus et a lupo
únguibus, rostro, alis mirabíliter defendit. Qua re cógnita, Dacianus illud in altum mare
demergi jubet: sed inde étiam divinitus ejectum ad littus, Christiáni sepeliunt.
en: >-
Vincent was born at Huesca in Aragon in Spain. He was early turned to study, and learned
sacred letters from Valerius, Bishop of Saragossa. He was accustomed to deliver discourses
for this Prelate, who, owing to an impediment in his speech, was not able to preach
himself. This coming to the ears of Dacian, Prefect of the province under Diocletian and
Maximian, he caused Vincent to be arrested at Saragossa, and brought before him at Valencia
in bonds. The saint was scourged, and afterwards tormented on the rack, in presence of
numerous spectators, but neither torture, threats, nor fair words could bend his
resolution. He was then laid on a grating over hot coals, his flesh mangled with iron
hooks, and white-hot plates of metal applied to the wounds. The still breathing remains
were taken back to a prison, and laid on broken potsherds, that the agony of his naked body
might prevent his sleeping from exhaustion.
As he lay in his dark cell, a glorious light suddenly filled the prison, to the
astonishment of all who saw it. The gaoler informed Dacian, who caused the martyr to be
brought out and cared for in a soft bed, hoping that though he had failed to move him by
cruelty, he might seduce him by pretended kindness. But the indomitable soul of Vincent,
armed with faith and hope in Christ Jesus, remained unconquered even to the end, and
triumphing over the fire, the steel, and the cruelty of the tormentors, passed away to
receive the victorious crown of martyrdom in heaven, on the 22nd day of January. His body
was thrown out unburied. A raven perched upon it and kept off with his beak, claws, and
wings both the other birds and a wolf, which came to prey on it. Dacian then had it thrown
into the sea, but by the will of God it was washed up again, and the Christians took and
buried it.
status: { la: verified, en: verified }
- nocturn: 2
isGospel: false
text:
la: >-
Anastasius Persa, monachus, Heraclío imperatóre, cum sanctam Jerosolymórum terram
visitasset, ad Cæsaréam Palæstinæ pro Christi religióne víncula et verbera constanter
perpéssus est. Mox a Persis ob eamdem causam variis cruciátibus afféctus, a rege Chósroa
una cum septuagínta aliis Christiánis secúri percútitur. Cujus relíquiæ primum
Jerosolymam ad monastérium, in quo monasticam vitam proféssus erat, deínde Romam delátæ,
collocátæ sunt in monasterio ad Aquas Sálvias.
en: >-
Anastasius was a Persian monk who made a pilgrimage to the Holy Places at Jerusalem in the
reign of the Emperor Heraclius, during which journey he endured bonds and stripes on
account of his confession of Christ at Banias, then called Caesarea, in Palestine. Soon
after his return, he was arrested by the Persians for the same cause, and, after enduring
diverse torments, he and seventy other Christians were beheaded by order of King Chosroes.
His reliques were first carried to Jerusalem, to the monastery in which he had made his
monastic profession, and afterwards to Rome, where they were laid in the monastery of
Saints Vincent and Anastasius.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-agnes.yml
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# Matins Nocturn 2 reading for St. Agnes, Virgin and Martyr (Jan 21) —
# SanctiM/01-21.txt inherits the whole day (`@Sancti/01-21`), overriding
# only some antiphon/versicle numbering by simple arithmetic
# substitution (renumbering, not new text) — Lectio4-6 carry through
# unchanged as this feast's own proper content, same as a pre-1955
# saint (see memory vu-matins-pre1955-saints).
# web/www/horas/Latin/Sancti/01-21.txt, English/Sancti/01-21.txt.
# Lectio4-6 (St. Ambrose's sermon on virgins, discussing Agnes) combined
# into one reading, one continuous excerpt. No responsory given in the
# source for these lessons.
id: st-agnes
readings:
- nocturn: 2
isGospel: false
source: "St. Ambrose, Bishop of Milan, On Virgins, Bk. 1"
text:
la: >-
Hódie natális est Vírginis, integritátem sequámur. Natális est Mártyris, hóstias
immolémus. Natális est sanctæ Agnétis, miréntur viri, non despérent párvuli, stúpeant
nuptæ, imiténtur innúptæ. Sed quid dignum ea loqui póssumus, cujus ne nomen quidem vácuum
laudis est? Devótio supra ætátem, virtus supra natúram: ut mihi videátur non hóminis
habuísse nomen, sed oráculum Mártyris, quod indicávit, quid esset futúra. Nomen Vírginis
títulus est pudóris. Appellábo Mártyrem: prædicávi satis. Prolíxa laudátio est, quæ non
quǽritur, sed tenétur. Nemo est laudabílior, quam qui ab ómnibus laudári potest. Quot
hómines, tot præcónes, qui Mártyrem prædícant, dum loquúntur.
Hæc trédecim annórum martýrium fecísse tráditur. Quo detestabílior crudélitas quæ nec
minúsculæ pepércit ætáti; immo magna vis fídei, quæ étiam ab illa testimónium invénit
ætáte. Fuítne in illo corpúsculo vúlneri locus? Et quæ non hábuit quo ferrum recíperet,
hábuit quo ferrum vínceret. Hæc inter cruéntas carníficum impávida manus, hæc stridéntium
grávibus immóbilis tráctibus catenárum, nunc furéntis mucróni mílitis totum offérre
corpus, mori adhuc néscia, sed paráta, vel si ad aras invíta raperétur, téndere Christo
inter ignes manus, atque in ipsis sacrílegis focis trophǽum Dómini signáre victóris: nunc
ferrátis colla manúsque ambas insérere néxibus. Sed nullus tam tenúia membra póterat
nexus inclúdere. Novum martýrii genus! Nondum idónea pœnæ, et jam matúra victóriæ;
certáre diffícilis, fácilis coronári: magistérium virtútis implévit, quæ præjudícium
vehébat ætátis.
Non sic ad thálamum nupta properáret, ut ad supplícii locum, læta succéssu, gradu
festína Virgo procéssit. Flere omnes, ipsa sine fletu. Mirári pleríque, quod tam fácile
vitæ suæ pródiga, quam nondum háuserat, jam quasi perfúncta donáret. Stupére univérsi,
quod jam divinitátis testis exsísteret, quæ adhuc árbitra sui per ætátem esse non posset.
Quanto terróre egit cárnifex ut timerétur, quantis blandítiis ut suadéret, quantórum
vota, ut sibi ad núptias proveníret! At illa: Et hæc Sponsi injúria est, inquit,
exspectáre placitúram. Qui me sibi prior elégit, accípiet: quid, percússor, moráris?
Péreat corpus, quod amári potest óculis, quibus nolo. Stetit, orávit, cervícem infléxit.
Cérneres trepidáre carníficem, quasi ipse addíctus fuísset, trémere percussóris déxteram,
pallére ora aliéno timéntis perículo, cum puélla non timéret suo. Habétis ígitur in una
hóstia duplex martýrium, pudóris et religiónis. Et virgo permánsit, et martýrium obtínuit.
en: >-
This is a virgin's birthday; let us then follow the example of her chastity. It is a
Martyr's birthday; let us then offer sacrifices. It is the birthday of the holy Agnes; let
men then be filled with wonder, little ones with hope, married women with awe, and the
unmarried with emulation. But how shall I set forth the glory of her whose very name is an
utterance of praise? It seemeth to me that this being, holy beyond her years, and strong
beyond human nature, received the name of Agnes, not as an earthly designation, but as a
revelation from God of what she was to be. For this name Agnes is from the Greek, and being
interpreted, signifieth Pure. So that this saintly maiden is known by the very title of
Chastity, and when I have added thereto the word Martyr, I have said enough. She needeth
not the praise which we could utter, but do not. None is more praiseworthy than she for
whose praise all mouths are fitted. As many as name her, so many praise her, by the noble
title of martyr.
We learn by tradition that this holy martyr testified in the thirteenth year of her age.
We will pass by the foul cruelty which did not spare her tender years, to contemplate the
great power of her faith, whereby she overcame the weakness of childhood, and witnessed a
good confession. Her little body was hardly big enough to give play to the instruments of
their cruelty, but if they could scarce sheathe their swords in her slight frame, they
found in her that which laughed the power of the sword to scorn. She had no fear when she
found herself grasped by the bloody hands of the executioners. She was unmoved when they
dragged her with clanging chains. Hardly entered on life, she stood fully prepared to die.
She quailed not when the weapons of the angry soldiery were pointed at her breast. If they
forced her against her will to approach the altars of devils, she could stretch forth her
hands to Christ amid the very flames which consumed the idolatrous offerings, and mark on
the heathen shrine the victorious Cross of the Lord. She was ready to submit her neck and
hands to the iron shackles, but they were too big to clasp her slender limbs. Behold a
strange martyr! She is not grown of stature to fight the battle, but she is ripe for the
triumph; too weak to run in the race, and yet clearly entitled to the prize; unable from her
age to be aught but a learner, she is found a teacher.
She went to the place of execution a virgin, with more willing and joyful footsteps than
she would have gone with to the nuptial chamber as a bride. The spectators were all in
tears, and she alone did not weep. They beheld her with wonder, laying down that life of
which she had hardly begun to taste the sweets, as freely as though she had drained it to
the dregs and was weary of its burden. All men were amazed when they saw her whose years
had not made her her own mistress, arise as a witness for the Deity. Consider how many
threats her murderer used to excite her fears, how many arguments to shake her resolution,
how many promises to bribe her to accept his offers of marriage. But she answered him It is
an insult to Him Whom I have wedded to expect me to comply. He That first chose me, His
will I be. Headsman, why waitest thou? Perish the body which draweth the admiration of eyes
from which I would turn away. She stood, prayed, and then bent her neck for the stroke. Now
mightest thou have seen the murderer trembling as though he himself were the criminal, the
executioner's hand shake, and the faces of them that stood by turn white at the sight of
her position, and all the while herself remain without fear. This one victim brought God a
double offering, that of her purity, and that of her faith. She preserved virginity and
achieved martyrdom.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-anthony-abbot.yml
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# Matins Nocturn 2 reading for St. Anthony Abbot (Jan 17) — SanctiM/01-17.txt
# inherits the whole day (`@Sancti/01-17`) with no Nocturn 2/3 override,
# so this saint's own vita is sourced from the Tridentine track exactly
# as for a pre-1955 saint (see memory vu-matins-pre1955-saints).
# web/www/horas/Latin/Sancti/01-17.txt, English/Sancti/01-17.txt.
# Lectio4-6 combined into one reading, one continuous vita, no genuine
# source break. No responsory given in the source.
id: st-anthony-abbot
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Antonius Ægyptius, nobílibus et christiánis paréntibus natus, quibus adoléscens orbátus
est, cum ingréssus ecclésiam ex Evangelio audivísset: Si vis perfectus esse, vade, et
vende ómnia quæ habes, et da paupéribus; tamquam ea sibi dicta essent, sic Christo Dómino
obtemperándum existimávit. Itaque, véndita re familiari, pecúniam omnem paupéribus
distríbuit. Quibus solutus impedimentis, cæléstis vitæ genus in terris cólere instituit.
Sed cum in periculósum illud certamen descenderet, ad fidei præsidium, quo erat armatus,
adhibéndum sibi putávit subsidium reliquárum virtútum; quarum tanto studio incénsus fuit,
ut, quemcúmque vidéret áliqua virtútis laude excelléntem, illum imitari studéret.
Nihil ígitur eo continentius, nihil vigilantius erat. Patiéntia, mansuetúdine,
misericórdia, humilitate, labóre, ac studio divinárum Scripturárum superábat omnes. Ab
hæreticórum et schismaticórum hóminum, maxime Arianórum, congressu et colloquio sic
abhorrebat, ut ne prope quidem ad eos accedéndum díceret. Humi jacebat, cum eum necessarius
somnus occupasset. Jejunium autem adeo coluit, ut salem tantummodo ad panem adhibéret,
sitim aqua exstingueret; neque se ante solis occásum cibo aut potu recreabat, sæpe étiam
biduum cibo abstinebat; sæpíssime in oratióne pernoctábat. Cum talis tantusque Dei miles
evasísset Antonius, sanctíssimum juvenem hostis humani generis variis tentatiónibus
aggréditur, quas ille jejunio et oratióne vincebat. Nec vero frequens de sátana triumphus
securum reddebat Antónium, qui diaboli innumerábiles artes nocéndi nóverat.
Itaque cóntulit se in vastíssimam Ægypti solitúdinem: ubi quotídie ad christianam
perfectiónem proficiens, dæmones (quorum tanto erant acriores ímpetus, quanto Antonius ad
resisténdum fortior evadebat) ita contempsit, ut illis exprobraret imbecillitátem; ac sæpe
discipulos suos éxcitans ad pugnándum contra diabolum, docensque quibus armis vincerétur:
Mihi credite, dicebat, fratres, pertimescit sátanas piórum vigílias, oratiónes, jejunia,
voluntáriam paupertátem, misericórdiam et humilitátem, maxime vero ardentem amórem in
Christum Dóminum, cujus único sanctíssimæ crucis signo debilitátus áufugit. Sic autem
dæmónibus erat formidolósus, ut multi per Ægyptum ab illis agitati, invocáto nómine
Antonii liberaréntur: tántaque erat ejus fama sanctitátis, ut per litteras se ejus
oratiónibus Constantinus Magnus et fílii commendarent. Qui aliquándo quintum et
centésimum annum agens, cum innumerábiles sui institúti imitatores haberet, convocátis
mónachis et ad perféctam christianæ vitæ regulam instructis, sanctitáte et miraculis
clarus migrávit in cælum, décimo sexto Kalendas Februarii.
en: >-
Anthony was an Egyptian, the child of noble and Christian parents, whom he lost while yet
very young. On one occasion he entered a Church, and heard these words of the Gospel, If
thou wilt be perfect, go and sell that thou hast, and give to the poor. He took these words
as if they were addressed to himself personally, for this was the obedience which he
thought every word of the Lord Christ should meet with. He therefore sold his whole
possessions, and gave the price to the poor. Being thus delivered from worldly
entanglements, he set himself to lead on earth the life of an angel. Finding himself, as it
were, about to enter the field of battle against Satan, he thought it wisest to add to the
shield of faith, which he already possessed, all the rest of the armour of God, wherefore
he observed all those who were eminent for any grace, and strove to copy them.
He was excelled by none in watchfulness and self-restraint. He surpassed all in
long-suffering, meekness, tenderness, lowliness, perseverance, and continual study of the
Holy Scriptures. He had such a loathing of the company and conversation of heretics and
schismatics, especially Arians, that he used to say that a faithful Christian ought as far
as possible never to come near any such. He took the sleep which was needful for the body
lying on the ground. Such was his devotion to fasting, that he took nothing with his bread
but salt, and drank only water; he never ate or drank before sunset; he often abstained
from food altogether for two days at a time; and very often passed whole nights in prayer.
Being so valiant a soldier of God, Anthony was attacked by the devil with diverse
temptations, but he overcame them all by prayer and fasting. Nevertheless, these frequent
triumphs over Satan did not lull Anthony into security, for he was well aware of the
numberless arts of assault possessed by the evil one.
Then he betook himself into the vast deserts of Africa that lie near Egypt. Day by day he
advanced on the path to perfection. Day by day the attacks of the fiends became more
violent, but day by day his strength grew greater to strive against them. At length he came
to mock at the powerlessness of the devils, against whom he stirred up his disciples to
fight, teaching them with what arms to combat. Believe me, my brethren, he used to say,
Satan is afraid of good men's watchings, and prayers, and fasts, and voluntary poverty, and
mercifulness, and lowliness, but above all, of their warm love for Christ our Lord, the
mere sign of Whose most holy Cross is enough to undo him and put him to flight. He became
such an object of dread to the devils, that many persons throughout Egypt who were
tormented by them, were delivered by calling on his name; moreover the fame of his holiness
was so spread abroad, that Constantine the Great and his sons wrote to him to commend
themselves to his prayers. In the hundred and fifth year of his age, and the fulness of
his reputation for piety and miracles, having roused up great numbers to follow his
example, he gathered his monks around him, and when he had exhorted them to strive after
Christian perfection, he passed to heaven on the 17th day of January.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-felix-presbyter.yml
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# Matins Nocturn 2 reading for St. Felix of Nola, Priest and Confessor
# (Jan 14, sharing the date with St. Hilary — see st-hilary-of-poitiers.yml).
# No SanctiM/01-14cc*.txt (only the plain SanctiM/01-14.txt exists, and
# that one bases on Sancti/01-14 i.e. Hilary, not Felix) — same
# "check every suffix variant, the shared plain file isn't necessarily
# yours" wrinkle as the pre-1955 pass (memory vu-matins-pre1955-saints).
# Felix's own content survives only at the suffixed Tridentine file:
# web/www/horas/Latin/Sancti/01-14cc.txt, English/Sancti/01-14cc.txt.
# Single lesson (simplex-feast Lectio93), one continuous account, no
# responsory given in the source.
id: st-felix-presbyter
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Felix Nolanus presbyter, cum in idola vehementius inveherétur, ab infidelibus varie
vexatus, in carcerem conjícitur. Unde ab Angelo nocte edúctus, quærere jussus est
Maximianum Nolæ episcopum: qui cum senio confectus desperáret se ferre posse supplícia
persequéntium, se abdíderat in silvam. Quo cum Felix Deo duce pervenísset, sanctum
episcopum humi jacéntem pene mortuum videt; quem recreátum ac sublátum in humeros, apud
fidélem víduam reficiéndum curávit. Sed cum is íterum idolórum cultores impietátis
argúeret, facto in ipsum ímpetu, fúgiens in angusto duórum paríetum intervállo se
occultávit; qui áditus cum repénte araneárum telis pertextus visus esset, némini recentis
látebræ suspiciónem relíquit. Inde ígitur evádens Felix in ædibus piæ mulíeris tres menses
látuit. Cum vero Dei Ecclésia requiéscere cœpísset, Nolam rédiens, multisque ibi vitæ
exemplis, et doctrinæ præceptis, miraculisque ad Christi fidem conversis, constanter étiam
recusato ejus urbis episcopatu, obdormívit in Dómino, sepultúsque est prope Nolam in loco,
quem in Pincis appellábant.
en: >-
Felix was a Priest of Nola, who on account of his fiery zeal against idolatry, suffered
much persecution from the heathens, and was cast into prison. From thence an angel
delivered him by night, and bade him go to Maximian, Bishop of Nola. This Bishop, enfeebled
by old age, had at length despaired of power to withstand the torments of the persecutors,
and had hidden himself in a wood. Thither came Felix, by the will of God, and found the
holy bishop lying half-dead upon the ground. He succoured him, and carried him upon his
shoulders to the house of an holy widow. On another occasion, Felix, having again provoked
the anger of the devil-worshippers, became an object of their pursuit, from which he hid
himself in a narrow place between two walls. Hardly had he entered, when some spiders wove
their webs across the entrance, which the enemy perceiving, concluded that no man had
entered, and passed by. After leaving this hiding-place, Felix lay for three months in the
house of an holy woman. After the Lord gave peace to His Church, the Saint returned to
Nola, where he turned many to Christ by his life, his preaching, and his miracles. He
steadily refused to accept the Bishopric, fell asleep in the Lord, and was buried at Nola
in the place called The Pines.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-hilary-of-poitiers.yml
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# Matins Nocturn 2 reading for St. Hilary of Poitiers, Bishop, Confessor,
# Doctor (Jan 14) — SanctiM/01-14.txt inherits the whole day (`@Sancti/01-14`)
# with no Nocturn 2/3 override, so this saint's own vita is sourced from
# the Tridentine track exactly as for a pre-1955 saint (see memory
# vu-matins-pre1955-saints/vu-reference-engine-file-layout).
# web/www/horas/Latin/Sancti/01-14.txt, English/Sancti/01-14.txt.
# Lectio4-5 combined with Lectio6 (itself internally split into
# `Lectio6beginning`/`Lectio6recentaddition` by the source, purely to
# splice in a later Vatican-added closing paragraph about his 1851
# Doctor-of-the-Church declaration) — all one continuous vita, no
# genuine source change. Lectio7-9 fall back to Common of a Doctor
# (`Commune/C4a`), not proper text, so not authored here. No responsory
# given in the source for these lessons.
id: st-hilary-of-poitiers
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Hilárius, in Aquitánia nóbili génere natus, doctrína et eloquéntia excélluit. Qui primum in
matrimónio quasi mónachi vitam egit: deínde propter singuláres virtútes Pictavórum epíscopus
creátur: quod munus episcopále sic gessit, ut a fidélibus summam laudem consequerétur. Quo
témpore, cum terróribus, bonórum spoliatióne, exsílio, et omni crudelitáte Constántius
imperátor Cathólicos vexáret, nisi ad Ariánas partes transírent; Hilárius tamquam
firmíssimum murum se Ariánis oppónens, illórum furórem in se concitávit. Itaque multis
petítus insídiis, tandem dolo Saturníni Arelaténsis epíscopi, de sýnodo Biterrénsi in
Phrýgiam relegátus est: ubi et mórtuum suscitávit, et libros duódecim scripsit de Trinitáte
contra Ariános.
Quadriénnio post coácto concílio ad Seléuciam, Isáuriæ urbem, Hilárius adésse compúlsus est:
ac deínde Constantinópolim proféctus, ubi extrémum fídei perículum animadvértit, tribus
libéllis públice datis, audiéntiam imperatóris popóscit, ut de fide cum adversáriis coram
disputáret. Verum cum Ursácius et Valens Ariáni epíscopi, quos Hilárius scriptis
confutárat, præséntis eruditiónem pertiméscerent, Constántio persuasérunt, ut spécie
honóris eum in suum episcopátum restitúeret. Tunc Hilárium e prǽlio hæreticórum
reverténtem, ut inquit sanctus Hierónymus, Galliárum ecclésia cómplexa est: quem ad
episcopátum secútus est Martínus, qui póstea Turonénsi prǽfuit ecclésiæ; tantúmque illo
doctóre profécit, quantum ejus póstea sánctitas declarávit.
Magna deínceps tranquillitáte Pictavórum ecclésiam administrávit: Galliámque univérsam
addúxit, ut Arianórum impietátem condemnáret. Multos libros scripsit mira eruditióne; quos
omnes sanctus Hierónymus ad Lætam, sine ulla erróris suspicióne legi posse testátur illis
verbis: Hilárii libros inoffénso decúrrat pede. Migrávit in cælum Idibus Januárii,
Valentiniáno et Valénte imperatóribus, anno post Christum natum trecentésimo sexagésimo
nono. Eum a multis Pátribus et concíliis insígnem Ecclésiæ Doctórem nuncupátum, atque uti
talem in áliquot diœcésibus cultum, tandem instánte sýnodo Burdigalénsi Pius nonus Póntifex
máximus, ex sacrórum Rítuum Congregatiónis consúlto, universális Ecclésiæ Doctórem
declarávit et confirmávit, ac ipsíus festo die Missam et Offícium de Doctóribus ab ómnibus
recitári jussit.
en: >-
This Hilary was born of a noble family in Aquitaine, and is distinguished as a divine and
an orator. He was married in his earlier life, but even then lived the life of a monk, and
on account of his remarkable holiness, was ultimately made Bishop of Poitiers, in which
office he did his duty so as to gain the universal praise of the faithful. At that time the
Emperor Constantius was persecuting the Catholics by threats, by the plundering of their
goods, by exile, and at length, by every species of cruelty, in order to force them to
yield to the Arian heresy. Against the Arians Hilary set himself up as a brazen wall, and
turned upon himself the fierceness of their anger. They assailed him by many artifices, and
at last Saturnine, Bishop of Arles, at the Council of Beziers, procured his banishment to
Phrygia. During this exile he raised a dead man to life, and wrote a work in twelve books
on the Trinity, against the Arians.
In the fourth year of his exile took place the Council of Seleucia in Isauria, at which
Hilary was obliged to be present, but afterwards withdrew to Constantinople. Here he
realised more sharply the awful nature of this crisis in the history of Christianity,
published three pamphlets in the form of letters to the Emperor, and demanded from that
Prince leave to hold a public disputation in his presence. The Arian Bishops Ursacius and
Valens, whom Hilary had already confuted in writing, were afraid to meet him in debate, and
therefore induced Constantius, under pretence of pardon, to send him back to his Bishopric.
His mother, the Church of Gaul, to use the language of Jerome, received him with open arms
on his return from the battle with the heretics. He was followed to Poitiers by Martin,
afterwards Bishop of Tours, whose after holiness was a fruit of his teaching.
Henceforth he ruled the Church of Poitiers in great peace. By his exertions the Church of
Gaul was led to denounce the Arian blasphemy. His wonderful learning is seen in his
numerous works, of which Jerome writes to Laeta that he deemeth them quite faultless. One
can follow Hilary in his books, saith he, without tripping once. He passed from earth to
heaven upon the thirteenth day of January, in the year of our Lord 369, in the reign of the
Emperors Valentinian and Valens. He had already been called an illustrious Doctor of the
Church by many Fathers and Councils, and was so styled in the Liturgy in some Dioceses,
when at length Pope Pius IX., at the prayer of the Synod of Bordeaux, and in accordance
with a resolution of the Sacred Congregation of Rites, proclaimed and confirmed the title,
and commanded that the Mass and Office of his Feast should be everywhere said as those of a
Doctor.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-john-chrysostom.yml
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# Matins Nocturn 2 reading for St. John Chrysostom, Bishop, Confessor,
# Doctor (Jan 27) — SanctiM/01-27.txt inherits the whole day
# (`@Sancti/01-27`) with no Nocturn 2/3 override, so this saint's own
# vita is sourced from the Tridentine track exactly as for a pre-1955
# saint (see memory vu-matins-pre1955-saints).
# web/www/horas/Latin/Sancti/01-27.txt, English/Sancti/01-27.txt.
# Lectio4-6 combined into one reading, one continuous vita, no genuine
# source break. Lectio7-9 fall back to Common of a Doctor
# (`Commune/C4a`), not proper text, so not authored here. No responsory
# given in the source.
id: st-john-chrysostom
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Joánnes Antiochénus, propter áureum eloquéntiæ flumen cognoménto Chrysóstomus, a
forensibus et sæcularibus stúdiis ad divinas litteras summa cum ingenii et industriæ
laude se cóntulit. Itaque sacris initiátus ac presbyter Antiochenæ ecclésiæ factus,
mortuo Nectario, Arcadii imperatóris opera, invitus Constantinopolitanæ ecclésiæ
præfícitur. Quo suscepto pastorali munere, depravatos mores, et nobiliórum hóminum
vivéndi licéntiam vehementius objurgare cœpit: qua ex libertáte magnam multórum subiit
invidiam. Apud Eudoxiam etiam, quod eam propter Callítropæ víduæ pecúniam, et alterius
víduæ agrum reprehendísset, gráviter offendit.
Quare aliquot episcopórum acto Chalcédone convéntu, quo ipse vocátus ire nóluit, quod nec
legítimum concílium nec publicum esse diceret, niténte in primis ipsa contra Chrysóstomum
Eudoxia, ejícitur in exsílium: sed paulo post propter ejus desidérium seditióne pópuli
facta, admirábili civitátis plausu ab exsílio revocátur. Verum cum pérditos mores
increpare non desísteret, et ad argenteam Eudoxiæ státuam in foro sanctæ Sophíæ ludos
fíeri prohibéret; conspiratióne inimicórum episcopórum íterum exsulare cógitur, viduis et
egéntibus ómnibus communis parentis ejectiónem lugéntibus. In exsílio Chrysóstomus
incredibile est et quanta mala perpéssus sit, et quam multos ad Jesu Christi fidem
convérterit.
Verum dum, concílio Romæ hábito, decreto Innocentii primi Pontificis restitúitur, a
milítibus, qui eum custodiébant, miris in itinere malis et calamitátibus affícitur.
Cumque per Armeniam ducerétur, sanctus Basiliscus Martyr, in cujus templo antea oraverat,
noctu sic eum affátus est: Joánnes frater, crástinus dies nos loco conjunget. Quare
postridie sumpto Eucharistiæ sacraménto seque crucis signo muniens, ánimam Deo réddidit,
décimo octavo Kalendas Octobris. Quo mortuo, horribilis grando Constantinópoli cécidit,
et quatríduo Augusta cessit e vita. Ejus corpus insígni pompa et hóminum multitúdine
celebrátum, Theodosius Arcadii fílius Constantinópolim portándum, et honorifice
sepeliéndum curávit sexto Kalendas Februarii: cujus étiam relíquias veneratus, paréntum
suórum véniam pétiit: quod deínde Romam translátum in basilica Vaticana cónditum est.
Multitúdinem, pietátem, ac splendórem conciónum ceterorúmque ejus scriptórum,
interpretándi étiam ratiónem, et inhærentem senténtiæ sacrórum librórum explanatiónem
omnes admirántur; dignumque existimant, cui Paulus Apóstolus, quem ille mirifice coluit,
scribénti et prædicanti multa dictasse videátur. Hunc vero præclaríssimum univérsæ
Ecclésiæ Doctórem Pius décimus Pontifex maximus cælestem oratórum sacrórum patronum
declarávit atque constítuit.
en: >-
John of Antioch, who, on account of the golden stream of his eloquence, is called by the
Greeks Chrysostomos, or, the golden-mouthed, was a lawyer and man of the world of much
eminence, before he turned his great intellect and wonderful industry to the study of
things sacred. He took orders, and was ordained a priest of the Church of Antioch, and
after the death of Nectarius, was forced by the Emperor Arcadius to accept, though sorely
against his own will, the Archbishopric of Constantinople. Having received the burden of a
shepherd's office, he set himself zealously to do his duty, struggling against the
degradation of public morality and the loose lives of the nobility, and thereby drew upon
himself the ill-will of many enemies, especially the Empress Eudoxia, whom he had rebuked
on account of the money of the widow Callitropa, and the land of another widow.
Some Bishops being assembled in a Council at Chalcedon, which Council the Saint held to be
neither lawful, nor public, although he was commanded to go there, he refused. Whereupon
Eudoxia, striving earnestly against him, caused him to be sent into exile. Soon after,
however, the people of the city rose, and demanded his recall, and he was then brought back
again amid great public rejoicings. Nevertheless he ceased not to war against vice, and
absolutely forbade the celebration of public games round the silver statue of Eudoxia in
the square outside the Church of the Eternal Wisdom. Upon this, a party of Bishops, who
were enemies to him, banded together, and obtained that he should be banished again, which
was done accordingly, amid the lamentations of widows and the poor, who felt as if they
were being deprived of a common father. During this exile, it almost passeth belief how
much Chrysostom suffered, and how many souls he turned to the faith which is in Christ
Jesus.
At this time a Council was assembled at Rome, wherein Chrysostom's restoration to his See
was decreed by Pope Innocent I., but meanwhile, he was suffering great hardships and
cruelties on his journey at the hands of the soldiers who had him in charge. As he passed
through Armenia he prayed in the Church of the holy martyr Basiliscus, and the same night
that blessed conqueror appeared to him in a vision and said Brother John, to-morrow thou
shalt be with me. On the next day, therefore, he received the Sacrament of the Eucharist,
and, arming himself with the sign of the cross, resigned his soul to God. As soon as he was
dead a furious hailstorm took place at Constantinople, and after four days the Empress
died. The Emperor Theodosius, the son of Arcadius, brought the body of John Chrysostom to
Constantinople with great state, and numerously attended, and on the 27th of January, laid
it with magnificent honours in the grave, beside which he prayed for the forgiveness of his
own father and mother. The holy body was afterwards taken to Rome, and is now buried in the
Vatican Basilica. The number, devoutness, and brilliance of St. John Chrysostom's sermons
and other writings, his acuteness in exposition, and the close aptness of his explanations
of Holy Scripture, have been and are the object of universal wonder and admiration, and
often seem not unworthy to have been dictated to him by the Apostle Paul, for whom he
entertained a wonderful devotion.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-maurus-abbot.yml
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# Matins Nocturn reading for St. Maurus, Abbot (Jan 15) — a genuine
# Monastic-only saint: no Sancti/01-15*.txt names him at all (that slot
# belongs to Ss. Marius/Martha/Audifax/Abachum and, off-date, St. Paul
# the Hermit — see memory vu-matins-pre1955-saints); his own proper
# vita exists only at web/www/horas/Latin/SanctiM/01-15t.txt. Lectio1-4
# of that file fall back to Common of a Confessor (`CommuneM/C5`), not
# proper text; Lectio5-8 are St. Maurus's own vita, one continuous
# account (a disciple-of-Benedict biography), combined into a single
# reading, no genuine source break.
# No English/SanctiM/01-15t.txt exists in the reference engine at all
# (the English SanctiM tree only covers a subset of dates) — English
# text below is this project's own translation of the Latin, not a
# reference-engine translation, so marked draft rather than verified
# per vu-prefer-text-over-missing. No responsory given in the source.
id: st-maurus-abbot
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Maurus nobilis Romanus, puer a patre Eutychio Deo sub sancti Benedicti disciplína oblatus,
brevi tantum divina grátia profecit, ut ipsi magistro admiratióni esset; qui illum sæpe,
véluti regularis observantiæ et virtútum ómnium specimen, ceteris discípulis ad imitándum
proponebat.
Cujus adhuc adolescentis illud admirábilis obediéntiæ exemplum a sancto Gregório Papa
commemorátur. Nam, cum Placidus mónachus in lacum prolapsus, aquárum ímpetu raperétur,
sancti Patris jussu accurrens Maurus, et super aquas incédens, socium capíllis apprehénsum,
ad terram attraxit.
Continentiæ tantá fuit, ut per Quadragesimam bis tantum in hebdomada, et quidem
parcissime cibum sumeret. Somnum stando, vel cum nimia eum lassitudo compulísset, sedendo,
super aggéstum calcis et fabuli strato cilício capiébat.
Missus in Gálliam ab eodem sancto Benedicto, célebri monasterio exstructo, cui annos
quadragínta præfuit, monasticam disciplínam mirifice propagávit. Denique sanctitáte et
miraculis clarus, septuagenario major migrávit in cælum, anno salútis quingentésimo
sexagésimo quinto.
en: >-
Maurus, a Roman of noble birth, was offered to God as a boy by his father Eutychius, to be
formed under the discipline of St. Benedict. So swiftly did he advance by divine grace that
he became a wonder to his own master, who often held him up to the other disciples as a
model of regular observance and of every virtue, for them to imitate.
While Maurus was yet a youth, Pope St. Gregory records this instance of his admirable
obedience: when the monk Placid fell into a lake and was being swept away by the force of
the waters, Maurus, running at the command of the holy Father and walking upon the water,
caught his companion by the hair and drew him safe to land.
So great was his self-restraint that during Lent he took food only twice in the week, and
that most sparingly. For sleep, he either stood, or, when overcome by excessive weariness,
sat upon a heap of lime and rubble spread with a hair shirt.
Sent into Gaul by the same St. Benedict, he built a renowned monastery, over which he
presided for forty years, wonderfully spreading monastic discipline. At length, renowned
for holiness and miracles, he passed to heaven past the age of seventy, in the five hundred
and sixty-fifth year of salvation.
status: { la: verified, en: draft }
src/data/propers/nocturn-readings/st-prisca.yml
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# Matins Nocturn 2 reading for St. Prisca, Virgin and Martyr (Jan 18,
# sharing the date with the Chair of St. Peter at Rome — see
# chair-of-st-peter-at-rome.yml). No SanctiM/01-18r*.txt at all (only
# the plain SanctiM/01-18.txt exists, and that one bases on Sancti/01-18,
# i.e. the Chair of St. Peter, not Prisca) — same "the shared plain
# file isn't necessarily yours" wrinkle as the pre-1955 pass (memory
# vu-matins-pre1955-saints); Prisca is in fact pre-1955-but-post-1617
# too, just missed in that earlier pass's date-collision handling.
# web/www/horas/Latin/Sancti/01-18r.txt, English/Sancti/01-18r.txt.
# Single lesson (simplex-feast Lectio93), one continuous account, no
# responsory given in the source.
id: st-prisca
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Prisca, nobilis virgo Romana, trédecim annos nata, Cláudio imperatóre, christianæ fidei
accusata, ejusdem jussu ducta ad Apóllinis templum, ut idolis immolaret, cum rem
detestarétur, cólaphis cæsa, in carcerem traditur: atque inde emissa, cum in fidei
constántia perseveraret, affecta verbéribus, ferventíque ádipe delibuta, rursus in
carcerem includitur. Post triduum in amphitheatrum producta, leoni objícitur; qui suæ
feritátis oblítus, humíliter se ad ejus pedes abjecit. Quæ póstea in ergastulo triduum
inedia afflicta, in equuleo suspénditur, et ungulis férreis excarnificáta in rogum
injícitur, unde étiam mirabíliter evasit incólumis. Dénique extra Urbem cápite abscisso,
virginitátis palmam martyrii coróna cumulávit. Cujus corpus via Ostiénsi, décimo ab Urbe
milliário, a Christiánis décimo quinto Kalendas Februarii sepelítur.
en: >-
Prisca was a noble Roman maiden, who at thirteen years of age was accused of Christianity
before the Emperor Claudius. By his command she was taken to the temple of Apollo to
sacrifice there, and when she refused, was buffeted and sent to prison. She was taken out
from thence again, but as she still held steadfastly to the faith, they flogged her, poured
boiling tallow upon her, and sent her back a second time. She was at last thrown to a lion
in the amphitheatre, but it quietly lay down at her feet. She was starved for three days in
a slaves' prison house, and then tortured upon the rack. Pieces of flesh were next torn
from her body with iron hooks, and she was thrown on a burning pile. She marvellously still
remained alive, and was accordingly beheaded outside the city. Thus she added the crown of
martyrdom to the palm of virginity. The Christians buried her body at the tenth milestone
on the road from Rome to Ostia on the eighteenth of January.
status: { la: verified, en: verified }