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Add May Matins readings for SanctiM-track saints
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12 of May's 13 SanctiM-track saints authored (1 left unsourced,
Common-only). Resolves an old loose end from the pre-1955 pass: St.
Romanus Abbot does have a real SanctiM file after all, it's just
Common-only with no proper Lectio content, which looked like a missing
file until actually opened. Also the first isGospel:true case since
January (Ss. Philip and James's Nocturn 3 has a full Gospel pericope,
not a bare incipit).
This commit is contained in:
Will Estes
2026-08-17 05:49:20 -04:00
parent 10c10fdaf4
commit 127eb61879
13 changed files with 1108 additions and 2 deletions
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src/data/propers/nocturn-readings/ss-alexander-eventius-theodulus-and-juvenal.yml
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# Matins Nocturn 2 reading for Ss. Alexander I, Pope, Eventius and
# Theodulus, Martyrs, and Juvenal, Bishop and Confessor (May 3) — the
# correct Tridentine file is the suffixed `Sancti/05-03r.txt` (whose
# own `Lectio93` in turn just repeats its `Lectio94`, the real proper
# text). `SanctiM/05-03rM.txt` matches this same suffix and bases
# `@Sancti/05-03r`, but narrows the feast's own Officium to the three
# martyrs alone (dropping Juvenal) — same "Monastic office narrows a
# joint feast" pattern already seen for `ss-vincent-and-anastasius.yml`
# and `ss-cletus-and-marcellinus.yml`; the full joint text (which
# genuinely covers all four, Juvenal included) is used here per
# vu-prefer-text-over-missing (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-03r.txt, English/Sancti/05-03r.txt.
# Single lesson (simplex-feast Lectio94), one continuous account, no
# responsory given in the source.
id: ss-alexander-eventius-theodulus-and-juvenal
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Alexander Romanus, Hadriáno imperatóre regens Ecclésiam, magnam partem Romanæ
nobilitátis ad Christum convértit. Is constítuit ut tantummodo panis et vinum in
mysterio offerrétur: vinum autem aqua miscéri jussit, propter sánguinem et aquam, quæ ex
Jesu Christi látere profluxérunt; et in Cánone Missæ addidit, Qui pridie quam paterétur.
Idem decrevit ut aqua benedicta, sale admixto, perpetuo in ecclésia asservarétur, et in
cubiculis adhiberétur ad fugándos dæmones. Sedit annos decem, menses quinque et dies
viginti, vitæ sanctitáte et salutáribus institútis illustris. Martyrio coronátus est una
cum Eventio et Theodúlo presbyteris, sepultúsque est via Nomentana, tertio ab Urbe
lápide, eodem in loco, ubi secúri percússus fuerat; creátis diverso témpore mense
Decembri presbyteris sex, diáconis duobus et epíscopis per diversa loca quinque. Eórum
corpora, póstea in Urbem translata, in ecclésia sanctæ Sabinæ condita sunt. In eumdem
diem incidit beáta mors sancti Juvenalis, Narniénsis epíscopi; qui, cum plurimos in ea
urbe sanctitáte et doctrina Christo peperísset, clarus miraculis in pace quiévit ibique
honorifice sepúltus est.
en: >-
Alexander was a Roman, who ruled the Church during the reign of the Emperor Hadrian. He
turned to Christ a great number of the Roman nobility. He ordained that nothing but bread
and wine should be offered at the mystery, but that some water should be mingled with the
wine, in memory of the Blood and Water Which flowed from the Side of Jesus Christ. He
added to the Canon of the Mass the words Who, the night before He suffered. He also
ordained that blessed water mingled with salt, should be kept always in Churches, and
should be used in private rooms to scare away devils. He sat in the throne of Peter ten
years, five months, and twenty days. He hath great renown on account of the holiness of
his life, and the usefulness of his institutions. He was crowned with martyrdom, together
with the Priests Eventius and Theodulus, and was buried beside the Nomentan Way, at the
third mile-stone from the city, in the same place where he had been beheaded. During his
Popedom he held diverse Advent ordinations, and at them ordained six Priests, two
Deacons, and five Bishops for diverse places. The bodies of these three Martyrs,
Alexander, Eventius, and Theodulus, were afterwards brought into the city, and buried in
the Church of St Sabina. On this day likewise occurred the blessed death of Juvenal, the
holy Bishop of Narni, who by the holiness of his life and teaching, became the father in
Christ of so many of the dwellers in that city. He fell asleep very peacefully, with great
fame for miracles, and was there honourably buried.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/ss-nereus-achilleus-domitilla-and-pancras.yml
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# Matins Nocturn 2-3 readings for Ss. Nereus, Achilleus, and Domitilla,
# Virgin, and Pancras, Martyrs (May 12) — SanctiM/05-12.txt inherits
# the whole day (`@Sancti/05-12`) 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/05-12.txt, English/Sancti/05-12.txt.
#
# Nocturn 2: Lectio4 (Nereus and Achilleus, brothers, kept together),
# Lectio5 (Domitilla, a genuinely distinct martyr), and Lectio6
# (Pancras, likewise distinct) kept split.
# Nocturn 3: Lectio7's Gospel citation (John 4:46-53) 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 Pope St. Gregory the Great's
# sermon. No responsory given for either.
id: ss-nereus-achilleus-domitilla-and-pancras
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Nereus et Achilleus fratres eunuchi Flaviæ Domitillæ, a beato Petro una cum ipsa
ejusque matre Plautilla baptizati, cum Domitillæ persuasissent, ut virginitátem suam Deo
consecraret, ab ejus sponso Aureliáno tamquam Christiáni accusati, ob præcláram fidei
confessiónem in Pontiam insulam relegántur. Ubi ad quæstiónem íterum vocáti et verbéribus
cæsi, mox Tarracinam perducti, a Minucio Rufo equuleo et flammis cruciati, cum constanter
negarent se, a sancto Petro Apóstolo baptizatos, ullis tormentis cogi posse ut idolis
immolarent, secúri percússi sunt. Quorum córpora ab Auspicio, eórum discipulo et
Domitillæ educatore, Romam delata, via Ardeatina sepúlta sunt.
en: >-
Nereus and Achilles were brethren, eunuchs belonging to Flavia Domitilla, who were
baptized by blessed Peter, along with her and her mother Plautilla. They had advised
Domitilla to consecrate her virginity to God, and on this account Aurelian, to whom she
was betrothed, accused them of being Christians. They nobly confessed the faith, and were
banished to the island of Ponza. Then they were again put to the torture, and after being
scourged, were taken to Terracina. At Terracina, Minutius Rufus tormented them with the
rack and with fire, but as they constantly affirmed that having once been baptized by the
blessed Apostle Peter, no torture could ever make them sacrifice to idols, they were
beheaded. Auspicius, their own disciple and the tutor of Domitilla, took their bodies to
Rome, where they were buried on the road to Ardea.
status: { la: verified, en: verified }
- nocturn: 2
isGospel: false
text:
la: >-
Flavia Domitilla virgo Romana, Titi et Domitiáni imperatórum neptis, cum sacrum
virginitátis velámen a beato Cleménte Papa accepísset, ab Aureliáno sponso, Titi Aurelii
consulis fílio, deláta quod Christiana esset, a Domitiáno imperatóre in insulam
Pontiam est deportata, ubi in carcere longum martyrium duxit. Demum Tarracinam deducta,
íterum Christum confessa, cum semper constantior apparéret, sub Trajano imperatóre,
júdicis jussu incénso ejus cubiculo, una cum Theodora et Euphrosyna virgínibus et
collactaneis suis, gloriosi martyrii cursum confecit, Nonis Maji: quarum corpora, integra
invénta, a Cæsario diacono sepúlta sunt.
en: >-
The Virgin Flavia Domitilla was a Roman, the niece of the Emperors Titus and Domitian,
and was veiled by the blessed Pope Clement. Aurelian, son of the Consul Titus Aurelius, to
whom she was betrothed, accused her of being a Christian, and the Emperor Domitian
banished her into the island of Ponza, where she long suffered and testified in prison.
At length she was taken to Terracina, where she again confessed Christ, and as she seemed
ever to grow firmer, the judge, under the Emperor Trajan, caused her chamber to be set on
fire, and there Domitilla, with her foster-sisters the maidens Theodora and Euphrosyne,
finished the race of faith by grasping the crown of glory, on the 7th day of May. Their
bodies were found whole, and were buried by the Deacon Caesarius.
status: { la: verified, en: verified }
- nocturn: 2
isGospel: false
text:
la: >-
Pancratius, in Phrygia nobili genere natus, puer quatuordecim annórum Romam venit
Diocletiáno et Maximiáno imperatóribus. Ubi a Pontifice Romano baptizátus et in fide
christiana eruditus, ob eamdem paulo post comprehénsus; cum diis sacrificáre constanter
renuísset, virili fortitúdine datis cervicibus, illustrem martyrii corónam consecutus
est. Cujus corpus Octavilla matrona noctu sústulit, et unguentis delibutum via Aurelia
sepelívit.
en: >-
Pancras was the son of a noble family of Phrygia. He came to Rome in the reign of the
Emperors Diocletian and Maximian, being then a boy of fourteen years of age. There he was
baptized by the Bishop of Rome, and brought up in the Christian faith. On this account he
was soon after taken, and having constantly refused to sacrifice to the gods, he offered
his neck to the executioner with manly courage, and won a glorious crown of martyrdom.
The Lady Octavilla took his body by night, embalmed it with precious ointments, and
buried it on the Aurelian Way.
status: { la: verified, en: verified }
- nocturn: 3
isGospel: false
source: "Pope St. Gregory the Great, Homily 28 (preached in the Basilica of these Martyrs on their feast day, on John 4:46-53)"
text:
la: >-
Quid est quod regulus Dominum rogat ut ad ejus filium veniat, et tamen ire corporaliter
recusat: ad servum vero centurionis non invitatur, et tamen se corporaliter ire
pollicetur? Reguli filio per corporalem præsentiam non dignatur adesse, centurionis servo
non dedignatur occurrere. Quid est hoc, nisi quod superbia nostra retunditur, qui in
hominibus non naturam, qua ad imaginem Dei facti sunt, sed honores et divitias veneramur?
Redemptor vero noster ut ostenderet, quia quæ alta sunt hominum, despicienda sunt, et
quæ despecta sunt hominum, despicienda non sunt: ad filium reguli ire noluit, ad servum
centurionis ire paratus fuit.
Increpata est ergo superbia nostra, quæ nescit pensare homines propter homines. Sola, ut
diximus, quæ circumstant hominibus, pensat, naturam non aspicit, honorem Dei in hominibus
non agnoscit. Ecce ire non vult Filius Dei ad filium reguli: et tamen venire paratus est
ad salutem servi. Certe si nos cujuspiam servus rogaret, ut ad eum ire deberemus, protinus
nobis nostra superbia in cogitatione tacita responderet, dicens: Non eas, quia temetipsum
degeneras, honor tuus despicitur, locus vilescit. Ecce de cælo venit, qui servo in terra
occurrere non despicit: et tamen humiliari in terra contemnimus, qui de terra sumus.
Nolite ergo intra vosmetipsos pensare quod habetis, sed quid estis. Ecce mundus qui
diligitur, fugit. Sancti isti, ad quorum tumbam consistimus, florentem mundum mentis
despectu calcaverunt. Erat tunc vita longa, salus continua, opulentia in rebus, fœcunditas
in propagine, tranquillitas in diuturna pace: et tamen cum in seipso floreret, jam in
eorum cordibus mundus aruerat. Ecce jam mundus in seipso aruit, et adhuc in cordibus
nostris floret. Ubique mors, ubique luctus, ubique desolatio: undique percutimur, undique
amaritudinibus replemur: et tamen cæca mente carnalis concupiscentiæ ipsas ejus
amaritudines amamus, fugientem sequimur, labenti inhæremus.
en: >-
Wherefore was it that when this nobleman besought the Lord to come down where his child
died, the Lord, albeit He healed him, would not come, and yet, when the Centurion prayed
Him to heal his servant, albeit not asked to come down, He went with them? He deemed not
that the nobleman's son was worthy of His bodily presence, but He refused not to go to
help the Centurion's servant. What is this but a rebuke to earthly pride, which maketh us
to respect in men their honours and riches rather than that Divine image wherein they are
created? It was not so with our Redeemer, who would not go to the son of the nobleman, but
was ready to come down for the Centurion's servant, to show that to Him the things which
are great among men are but of little moment, and the things which are little esteemed
among men are not beneath His notice.
Our pride then standeth rebuked, that pride which maketh us forget for the sake of one
man that another man is a man at all. This pride, as we have said, looketh only at the
surroundings of men, not at their nature, and seeth not that God is to be honoured in a
man because he is a man. Lo, how the Son of God will not go unto the nobleman's son, but
is ready to go and heal the servant. Of myself I know that if any one's servant were to
ask me to go to him, I have a sort of pride which would say to me silently inside my
heart: Go not, thou wilt lower thyself; the Papal dignity will be lightly esteemed, thy
exalted station will be degraded. Behold how He Which came down from heaven, doth not
deem it below Him to go to help a servant, and yet I who am of the earth earthly, shrink
from being trodden on.
Think not therefore within yourselves what ye have, but what ye are. Behold, the world
which I love, is a world which passeth away. Those holy servants of God, by whose grave I
am standing, ennobled themselves mentally above the world at its fairest. To them was
offered length of days, robust health, plenty in possessions, fruitfulness in offspring,
comfort under perpetual peace: and yet while the spring-tide of life was unfolding before
them, their hearts had already condemned it to an arid winter. Behold, winter in their
hearts, spring in mine! Death, and pain, and barrenness occur all around me, I am attacked
on all sides, and I feel very bitter, and yet the sting of fleshly lust so blindeth me,
that I love the bitter feelings, I hunt after that which flees from me, and cling to that
which would leave me.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/ss-philip-and-james.yml
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# Matins Nocturn 2-3 readings for Ss. Philip and James, Apostles (May
# 1). No genuine SanctiM match: `SanctiM/05-01b.txt` bases
# `@TemporaM/Pasc2-3` (a paschaltide-feria filler, not this feast at
# all) and `SanctiM/05-01r.txt` bases `@Sancti/05-01r` (St. Joseph the
# Worker, a different, later feast sharing this date's suffix scheme)
# — neither matches; a missed pre-1955-pool candidate rather than a
# genuine SanctiM case (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-01.txt, English/Sancti/05-01.txt.
#
# Nocturn 2: Lectio4 (Philip's own vita) and Lectio5-6 (James's, a
# genuinely distinct Apostle) kept split.
# Nocturn 3: Lectio7-9's Gospel pericope (John 14:1-13) is given in
# full, not a bare incipit, so authored as a genuine Gospel reading,
# `isGospel: true`; combined with St. Augustine's homily (Lectio7's
# remainder + Lectio8-9), one continuous excerpt. No responsory given
# in the source.
id: ss-philip-and-james
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Philíppus Bethsáidæ natus, unus ex duódecim Apóstolis, qui primum a Christo Dómino
vocáti sunt: a quo cum accepísset Nathánaël, venísse Messíam in lege promíssum, ad
Dóminum dedúctus est. Quam vero Christus eum familiáriter adhibéret, illud fácile
declárat, quod gentíles Salvatórem vidére cupiéntes, ad Philíppum accessérunt; et
Dóminus, cum in solitúdine hóminum multitúdinem páscere vellet, sic Philíppum affátus
est: Unde emémus panes, ut mandúcent hi? Is, accépto Spíritu Sancto, cum ei Scýthia ad
prædicándum Evangélium obtigísset, omnem fere illam gentem ad christiánam fidem
convértit. Postrémo, cum Hierápolim Phrýgiæ venísset, pro Christi nómine cruci affíxus
lapidibúsque óbrutus est, Kaléndis Maji. Ejus corpus ibídem a Christiánis sepúltum,
póstea Romam delátum, in basílica duódecim Apostolórum una cum córpore beáti Jacóbi
Apóstoli cónditum est.
en: >-
Philip was born in the town of Bethsaida, and was one of the first of the twelve Apostles
who were called by the Lord Christ. Then Philip findeth Nathanael, and saith unto him: We
have found Him of Whom Moses in the Law, and the Prophets, did write. And so he brought
him to the Lord. How familiarly he was in the company of Christ, is manifest from that
which is written: There were certain Greeks among them that came up to worship at the
Feast; the same came therefore to Philip, and desired him, saying: Sir, we would see Jesus.
When the Lord was in the wilderness, and was about to feed a great multitude, He said unto
Philip: Whence shall we buy bread, that these may eat? Philip, after that he had received
the Holy Ghost, took Scythia, by lot, as the land wherein he was to preach the Gospel, and
brought nearly all that people to believe in Christ. At the last he came to Hierapolis in
Phrygia, and there, for Christ's Name's sake, he was fastened to a cross and stoned to
death. The day was the first of May. The Christians of Hierapolis buried his body at that
place, but it was afterwards brought to Rome and laid in the Basilica of the Twelve
Apostles, beside that of the blessed Apostle James.
status: { la: verified, en: verified }
- nocturn: 2
isGospel: false
text:
la: >-
Jacóbus frater Dómini, cognoménto Justus, ab ineúnte ætáte vinum et síceram non bibit,
carne abstínuit, nunquam tonsus est, nec unguénto nec bálneo usus. Huic uni licébat
íngredi in Sancta sanctórum. Idem líneis véstibus utebátur: cui étiam assidúitas orándi
ita callum génibus obdúxerat, ut durítie caméli pellem imitarétur. Eum post Christi
ascensiónem Apóstoli Jerosolymórum epíscopum creavérunt; ad quem étiam Princeps
Apostolórum misit qui nuntiáret se e cárcere ab Angelo edúctum fuísse. Cum autem in
concílio Jerosólymis controvérsia esset orta de lege et circumcisióne; Jacóbus, Petri
senténtiam secútus, ad fratres hábuit conciónem, in qua vocatiónem géntium probávit,
fratribúsque abséntibus scribéndum esse dixit, ne géntibus jugum Mosáicæ legis
impónerent. De quo et lóquitur Apóstolus ad Gálatas: Alium autem Apostolórum vidi néminem,
nisi Jacóbum fratrem Dómini.
Tanta autem erat Jacóbi vitæ sánctitas, ut fímbriam vestiménti ejus certátim hómines
cúperent attíngere. Nam is nonagínta sex annos natus, cum trigínta annis illi Ecclésiæ
sanctíssime præfuísset, Christum Dei Fílium constantíssime prǽdicans, lapídibus primum
appétitur; mox in altíssimum Templi locum addúctus, inde præcipitátus est. Qui,
confráctis crúribus, jacens semivívus, manus tendébat ad cælum, Deúmque pro illórum
salúte deprecabátur his verbis: Ignósce eis, Dómine, quia nésciunt quid fáciunt. Qua in
oratióne, gráviter ejus cápite fullónis fuste percússo, ánimam Deo réddidit, séptimo
Nerónis anno, et juxta Templum, ubi præcipitátus fúerat, sepúltus est. Unam scripsit
Epístolam, quæ de septem cathólicis est.
en: >-
James, surnamed the Just, the brother of our Lord Jesus Christ, was a Nazarite from the
womb. During his whole life he never drank wine or strong drink, never ate meat, never
shaved, and never took a bath. He was the only man who was allowed to go into the Holy of
Holies. His raiment was always linen. So continually did he kneel in prayer, that the skin
of his knees became horny, like a camel's knees. After Christ was ascended, the Apostles
made James Bishop of Jerusalem; and even the Prince of the Apostles gave special
intelligence to him after that he was delivered from prison by an angel. When in the
Council of Jerusalem certain questions were mooted touching the law and circumcision,
James, following the opinion of Peter, addressed a discourse to the brethren, wherein he
proved the call of the Gentiles, and commanded letters to be sent to such brethren as were
absent, that they might take heed not to lay upon the Gentiles the yoke of the Law of
Moses. It is of him that the Apostle Paul saith, writing to the Galatians: Other of the
Apostles saw I none, save James the Lord's brother.
So great was James' holiness of life that men strove one with another to touch the hem of
his garment. When he was ninety-six years old, and had most holily governed the Church of
Jerusalem for thirty years, ever most constantly preaching Christ the Son of God, he laid
down his life for the faith. He was first stoned, and afterward taken up on to a pinnacle
of the Temple and cast down from thence. His legs were broken by the fall, and he was
well-nigh dead, but he lifted up his hands towards heaven, and prayed to God for the
salvation of his murderers, saying: Lord, forgive them, for they know not what they do. As
he said this, one that stood by smote him grievously upon the head with a fuller's club,
and he resigned his spirit to God. He testified in the seventh year of Nero, and was
buried hard by the Temple, in the place where he had fallen. He wrote one of the Seven
Epistles which are called Catholic.
status: { la: verified, en: verified }
- nocturn: 3
isGospel: true
citation: { la: "Joann 14:1-13", en: "John 14:1-13" }
source: "St. Augustine, Bishop of Hippo, Tract 67 on John"
text:
la: >-
In illo témpore: Dixit Jesus discípulis suis: Non turbétur cor vestrum. Créditis in Deum,
et in me crédite. In domo Patris mei mansiónes multæ sunt. Et réliqua.
Erigénda est nobis, fratres, ad Deum major inténtio, ut verba sancti Evangélii, quæ modo
in nostris áuribus sonuérunt, étiam mente cápere utcúmque possímus. Ait enim Dóminus
Jesus: Non turbétur cor vestrum. Créditis in Deum, et in me crédite. Ne mortem tamquam
hómines timérent, et ídeo turbaréntur, consolátur eos, étiam se Deum esse contéstans.
Créditis, inquit, in Deum, et in me crédite. Cónsequens est enim, ut, si in Deum créditis,
et in me crédere debeátis: quod non esset cónsequens, si Christus non esset Deus.
Créditis in Deum, et in eum crédite, cui natúra est, non rapína, esse æquálem Deo;
semetípsum enim exinanívit, non tamen formam Dei amíttens, sed formam servi accípiens.
Mortem metúitis huic formæ servi: non turbétur cor vestrum; suscitábit illam forma Dei.
Sed quid est, quod séquitur: In domo Patris mei mansiónes multæ sunt; nisi quia et sibi
metuébant? Unde audíre debuérunt: Non turbétur cor vestrum. Quis enim eórum non
metúeret, cum Petro dictum esset, fidentióri atque promptióri: Non cantábit gallus, donec
ter me neges?
Tamquam ergo essent ab illo peritúri, mérito turbabántur; sed cum áudiunt, In domo Patris
mei mansiónes multæ sunt; si quo minus, dixíssem vobis: Quia vado paráre vobis locum; a
perturbatióne recreántur, certi ac fidéntes, étiam post perícula tentatiónum, se apud Deum
cum Christo esse mansúros. Quia etsi álius est álio fórtior, álius álio sapiéntior, álius
álio jústior, álius álio sánctior, in domo Patris mei mansiónes multæ sunt. Nullus eórum
alienábitur ab illa domo, ubi mansiónem pro suo quisque acceptúrus est mérito.
en: >-
At that time, Jesus said unto His disciples: Let not your heart be troubled. Ye believe in
God, believe also in Me. In My Father's house there are many mansions. And so on.
It behoveth us, my brethren, to have our minds more given toward God, if we would that
those words of the Holy Gospel which have just sounded in our ears, should become a living
reality for our understandings. The Lord Jesus saith: Let not your heart be troubled. Ye
believe in God, believe also in Me. Lest, being but men, their heart should be troubled by
the fear of death, He strengtheneth them, even by the reminder that He is God. He saith:
Ye believe in God, believe also in Me, for if ye believe in God, ye must needs believe in
Me. And this were not so, if Christ were not God.
We believe in God, believe also in Him Who is by nature and not by robbery equal with
God, for in that He emptied Himself, He did it not by laying aside the form of God, but by
taking upon Him the form of a servant. Ye fear death for this form of a servant, but let
not your heart be troubled, the form of God will raise it up again. But what signifieth
that which followeth: In My Father's house there are many mansions. Was it not that they
had fear on their own account, and needed for themselves to hear Him say, Let not your
heart be troubled? Which of them trembled not when they had heard Him say to Peter, the
lealest and boldest of them all: The cock shall not crow this day, before that thou shalt
thrice deny that thou knowest Me.
Meetly were they troubled, for that they were about to be scattered from Him, but when
they heard Him say, In My Father's house are many mansions, they had been comforted even
if He had not also said, I go to prepare a place for you, for then they believed and knew,
that, when all dangers and all trials were for ever over, they should be for ever with the
Lord, with Christ and with God. Yea, though one man be stronger than another, though one
be wiser than another, though one be holier than another, yet in My Father's house are
many mansions. That house is an house wherein none are strangers, but every man shall
receive a mansion therein according as his work shall be.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-athanasius.yml
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# Matins Nocturn 2-3 readings for St. Athanasius, Bishop, Confessor,
# Doctor (May 2) — SanctiM/05-02.txt inherits the whole day
# (`@Sancti/05-02`) 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/05-02.txt, English/Sancti/05-02.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading, one continuous vita,
# no genuine source break.
# Nocturn 3: Lectio7's Gospel citation (Matt 10:23-28) 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. Athanasius's own Defence
# of his own flight. No responsory given for either reading.
id: st-athanasius
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Athanasius Alexandrinus, catholicæ religiónis propugnator acerrimus, ab Alexandro
episcopo Alexandrino diaconus factus est, in cujus locum successit. Quem étiam antea
secutus fuerat ad Nicænum Concílium; ubi cum Aríi impietátem repressísset, tantum ódium
Arianórum suscépit, ut ex eo témpore ei insidias moliri numquam destiterint. Nam coacto
ad Tyrum concílio magna ex parte Arianórum episcopórum, subornarunt muliérculam, quæ
accusaret Athansium, quod hospítio acceptus sibi stuprum per vim intulísset. Introductus
ígitur est Athanasius, et una cum eo Timótheus presbyter; qui simulans se esse
Athanasium, Ego ne, inquit, mulier, apud te sum diversatus? ego te violávi? Cui illa
petulanter: Tu mihi vim attulísti; idque jurejurando affirmans, judicum fidem
obtestabátur, ut tantum flagitium vindicárent. Qua cógnita fraude, rejecta est mulíeris
impudéntia.
Arsénium quoque episcopum ab Athanasio interfectum Ariáni pervulgarunt; quem dum occulte
détinent, manum mórtui déferunt in judícium, ab Athanasio ad usum mágicæ artis Arsenio
amputatam criminantes. At Arsenius noctu aufúgiens, cum se in conspectu totius concilii
statuísset, Athanasii inimicórum impudentíssimum scelus apéruit. Quod illi nihilóminus
mágicis artibus Athanasii tribuéntes, vitæ ejus insidiari non desistebant. Quam ob rem in
exsílium actus, in Gállia apud Tréviros exsulávit. Gravibus deinceps ac diuturnis sub
Constantio imperatóre, Arianórum fautore, tempestátibus jactátus et incredibiles
calamitátes perpéssus, magnam orbis terræ partem peragrávit; ac sæpe e sua ecclésia
ejéctus, sæpe étiam in eamdem et Julii, Romani Pontificis, auctoritate, et Constántis
imperatóris, Constantii fratris, patrocinio, decretis quoque concilii Sardicénsis ac
Jerosolymitani, restitútus est, Ariánis interea illi semper infestis; quorum pertinacem
iram, et summum vitæ discrimen fúgiens, in sicca cisterna quinque annis se ábdidit, ejus
rei tantum conscio quodam Athanasii amico, qui eum clam sustentabat.
Constantio mortuo, cum Julianus Apóstata, qui ei in imperio successit, éxsules
episcopos ad suas ecclésias redire permisísset, Athanasius Alexandríam reversus, summo
honóre exceptus est. Sed non multo post, iísdem Ariánis impelléntibus, a Juliáno
exagitatus, rursus discedere cogitur. Cumque ab ejus satellítibus ad necem conquirerétur,
qua fugiebat navícula conversa in contrariam flúminis partem, iis qui se insequebántur, ex
industria occurrit; et quæréntibus quantum inde abesset Athanasius, respóndit eum non
longe abesse: ítaque illos contrárium tenéntes cursum effugit, atque Alexandríam rédiens,
ibidem usque ad Juliáni óbitum occultus permansit. Qui paulo post, Alexandríæ alia exorta
tempestáte, quatuor menses in paterno sepúlcro delituit. Ac denique ex tot tantisque
periculis divinitus ereptus, Alexandríæ mórtuus est in suo léctulo, sub Valénte: cujus
vita et mors magnis nobilitáta est miraculis. Multa pie et ad illustrándum catholicam
fidem præcláre scripsit, sexque et quadragínta annos in summa témporum varietáte
Alexandrinam ecclésiam sanctíssime gubernávit.
en: >-
The great Athanasius, the greatest soldier that the Catholic Religion hath perhaps ever
had, was an Alexandrian. He was ordained Deacon by Alexander, Bishop of that city, whom he
afterwards succeeded. He had followed Alexander to the Council of Nicea, where he wrestled
triumphantly against the blasphemy of Arius. For this reason he was honoured with so much
of their hatred by the Arians, that their vindictiveness never forsook him from that time
forward. They called together a Council at Tyre, composed for the most part of Arian
Bishops, where they suborned a wretched woman to charge Athanasius with having raped her
when she had received him as a guest into her house. Athanasius therefore came into the
assembly, and with him a certain priest whose name was Timothy. This Timothy arose as
though he were Athanasius, and asked her, saying: Woman, was it I that was thy guest? was
it I that raped thee? She cried out indignantly: Yea, thou it was that didst rape me — the
which she attested with an oath, and called on the honour of the judges to punish such
iniquity. Upon this discovery of her perjury, they drave the shameless woman from their
presence.
The Arians also accused Athanasius of having murdered the Bishop Arsenius. This Arsenius
they kept shut up, and brought into the court a dead man's hand, which they declared had
been his, and had been cut off by Athanasius to use in sorcery. But Arsenius escaped in
the night, and when he appeared before all the Council whole and sound, the brazen-faced
crime of the enemies of Athanasius was exposed. This appearance nevertheless they
attributed to Athanasius being a warlock, and persisted still in their attack on him. He
was driven into exile, and banished to Treves in Gaul. Thenceforth, under authority of the
Emperor Constantius, that abettor of Arians, he was hunted to and fro with unceasing
persecutions. He suffered hardships which it is difficult to believe. He was sent
wandering all about the Roman world. He was twice more thrust out of his See, and again
restored through the authority of Pope Julius of Rome, and with the protection of the
Emperor Constans, the brother of Constantius, by decrees of the Councils of Sardica and of
Jerusalem. The vindictiveness of the Arians never let him alone. In his third exile so
great was the danger of his life from the pursuit of their undying hatred, that he had to
lie hid for five years in a dry cistern, unknown to all men, save one of his friends who
brought him food.
After the death of Constantius, Julian the Apostate, who succeeded him, allowed every
sort of Bishop who had been banished to return to their own Churches. Athanasius therefore
returned to Alexandria, and was received with profound reverence. But it was not long
before the same Arians got Julian to hunt him down again, and again it behoved him to fly.
A band of soldiers were sent in pursuit of him to kill him, and as he fled up the Nile,
their boat pressed hard on his. Athanasius, before they were yet in sight, had his own
boat turned round, and went down the stream to meet them. As the vessels passed one
another the murderers called out to ask if they knew where Athanasius was, and the servant
of God himself cried to them in answer, Ye are close to him! whereupon they redoubled
their exertions to ascend the stream, and Athanasius went peacefully down to Alexandria,
and found means of concealment till the death of Julian. Yet once again he had to fly from
another persecution at Alexandria, and in this his fifth and last exile he hid himself for
four months in his own father's sepulchre. From all these so many and so great dangers did
God deliver him, and at last he died in his own bed at Alexandria, in the reign of Valens.
He wrote much that is both godly and luminous in explaining the Catholic Faith, and
governed the Church of Alexandria in great holiness, amid all changes of weather, for six
and forty years.
status: { la: verified, en: verified }
- nocturn: 3
isGospel: false
source: "St. Athanasius, Bishop, Defence of his own Flight (on Matt 10:23-28)"
text:
la: >-
In lege præcéptum erat ut constitueréntur civitátes refugiórum, ut, qui quomodocúmque ad
necem quæreréntur, servari possent. In consummatióne porro sæculórum cum advenísset
illud ipsum Verbum Patris, quod Móysi antea locútum fuerat, rursus hoc præcéptum dedit,
Cum vos, inquiens, persecúti fúerint in civitáte ista, fugite in aliam. Pauloque post
súbjicit: Cum vidéritis illam abominatiónem desolatiónis, quæ dicta est per Danielem
prophétam, consistentem in loco sancto (qui legit, intélligat), tunc qui in Judǽa sunt,
fúgiant ad montes; et qui in tecto est, ne descendat tollere aliquid de domo sua; et qui
in agro est, non revertátur tollere túnicam suam.
Hæc cum scirent Sancti, ejusmodi tenuérunt suæ conversatiónis institútum. Quæ enim nunc
præcepit Dóminus, éadem quoque ante suum in carne advéntum locútus est in Sanctis; et hoc
institutum hómines ad perfectiónem ducit. Nam quod Deus jusserit, id omnino faciéndum est.
Ideoque et ipsum Verbum propter nos homo factum, non indignum putávit, cum quærerétur,
quemádmodum et nos, abscóndere se; et cum persecutiónem paterétur, fugere, et insidias
declináre: cum autem a se definitum tempus ipse adduxísset, in quo corporáliter pro
ómnibus pati volebat, ultro seípsum trádidit insidiántibus.
At vero sancti hómines cum hanc quoque formam a Salvatore didicissent, (ab ipso enim et
antea et semper omnes docebántur) advérsus persecutores ut legitime certarent, fugiébant,
et ab illis quæsíti se abscóndebant. Cum enim præstitúti sibi a divina providéntia
témporis finem ignorarent, nolébant insidiántibus se témere trádere: sed contra, cum
scirent quod scriptum est, in mánibus Dei esse hóminum sortes, et Dóminum mortificáre et
vivificáre; potius in finem usque perseverábant, circumeuntes, ut ait Apóstolus, in
melótis et pellibus caprínis, egéntes, angustiati, in solitudínibus errántes, et in
speluncis et cavernis terræ laténtes, quoad vel definitum mortis tempus veníret, vel qui
tempus ipsum definíerat, Deus cum eis loquerétur, et insidiántes cohibéret, aut certe
persecutóribus eos traderet, utcúmque illi placuísset.
en: >-
It is written in the Law: Ye shall appoint you cities to be cities of refuge for you, that
in these cities they which were pursued to put them to death might enter and be safe. And
in the latter days when He was come, even that very Word of the Father, Which had spoken
aforetime unto Moses, He gave again the same commandment: When they persecute you in this
city, flee ye into another. And, a while afterward, He said: When ye shall see the
abomination of desolation, spoken of by Daniel the Prophet, stand in the Holy Place, whoso
readeth, let him understand, then let them which be in Judaea flee unto the mountains; let
him which is on the house-top not come down to take anything out of his house; neither let
him which is in the field return back to take his clothes.
The Saints, therefore, knowing these words of the Lord, have obeyed them in their lives.
What the Lord hath now commanded by His Own Mouth He commanded through His Saints before
that He Himself was come in the flesh, and to obey this commandment worketh in a man
perfection, since whatever God commandeth is a thing which it behoveth man to do. For this
cause, that very Word of God Which was made flesh for our sake thought it meet when they
sought Him, even as at this present time they are seeking us, to hide Himself, and, when
they persecuted Him, to fly and escape from their laying in wait for Him; although when
that time came which He had Himself decreed, and wherein He willed, as touching the Body,
to suffer for us all, He willingly gave Himself up to His enemies.
Holy men of God, therefore, have learnt to take example from their Saviour, and know how
that it is lawful to baffle their persecutors by flying from them, and by lying hid when
they seek them. For since they know not the day nor the hour wherein an all-seeing God
hath ordained their end, they do not daringly give themselves into the power of such as
hate them, but rather, knowing it to be written, My times are in Thy hand, and that the
Lord killeth and maketh alive, they endure unto the end, they wander about, as saith the
Apostle, in sheepskins and goatskins, being destitute, afflicted, they wander in deserts,
and hide in dens and caves of the earth, until either their appointed time come, or until
more plainly God, the real Appointer of times, speaketh unto them, and chaineth up the
persecutors, or manifestly giveth them over into the hands of the same, as may be His Own
good pleasure.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-boniface.yml
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# Matins Nocturn 2 reading for St. Boniface, Martyr (May 14). No
# genuine SanctiM match: the only SanctiM file for this date,
# `SanctiM/05-14M.txt`, is a wholly different, later saint (St.
# Pachomius, marked "1965") — a missed pre-1955-pool candidate rather
# than a genuine SanctiM case (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-14.txt, English/Sancti/05-14.txt.
# Single lesson (simplex-feast Lectio93), one continuous account, no
# responsory given in the source.
id: st-boniface
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Bonifatius, civis Romanus, quod cum Aglaë nobili matrona impudíce versátus esset, tanto
illíus intemperantiæ dolóre captus est, ut pœniténtiæ causa se ad conquirenda et
sepelienda Mártyrum córpora contulerit. Itaque, relictis peregrinatiónis sociis, cum
Tarsi multos propter christianæ fidei professiónem variis tormentis cruciatos vidísset;
illórum víncula osculátus, eos veheméntius hortabátur, ut constanter supplícia
perferrent, quod brevem labórem sempiterna requies consecutura sit. Comprehénsus ígitur,
férreis ungulis excarnificátus est; cui étiam inter mánuum ungues et carnem acúti cálami
sunt infixi, plumbumque liquefactum in os ejus infusum. Quibus in cruciátibus ea vox
tantum Bonifatii audiebátur: Gratias tibi ago, Dómine Jesu Christe, Fili Dei. Mox in
ollam ferventis picis demisso cápite conjéctus est; unde cum inviolátus exísset, ira
incénsus judex eum secúri pércuti jubet. Quo témpore magnus terræmotus factus est, ita ut
multi infidéles ad Christi Dómini fidem converteréntur. Eum sequénti die quæréntes socii,
cum martyrio afféctum cognovíssent, quingentis solidis ejus corpus redemérunt, et
condítum unguentis linteisque involutum Romam portándum curarunt. Quod factum cum ab
Angelo Aglaë matrona, quæ et ipsa pœnitens se piis opéribus addixerat, cognovísset,
prodiens obviam sancto corpori, ecclésiam ejus nómine ædificávit; in qua corpus sepúltum
est Nonis Junii, cum ejus ánima pridie Idus Maji apud Tarsum Ciliciæ urbem migrasset in
cælum, Diocletiáno et Maximiáno imperatóribus.
en: >-
Boniface was a Roman citizen who had lived in sin with the noble lady Aglae. The memory of
this transgression overwhelmed him with exceeding sorrow, so that for penance he gave
himself up to look for and bury the bodies of the martyrs. While he was at Tarsus, and
apart from his fellow-travellers, he saw a great many persons being diverse ways
tormented, because they confessed to believing in Christ. He kissed their chains, and
vehemently exhorted them bravely to bear their sufferings, seeing that the same their
affliction which was but for a moment, was working for them an exceeding, even an eternal
weight of glory. For this cause Boniface also was taken, and his flesh torn off him with
iron claws. Sharp reeds also were driven between his finger-nails and the quick, and
molten lead poured into his mouth. In his agony he was only heard to say: I thank thee, O
Lord Jesus Christ, Son of God. Afterward he was dipped head foremost into a vessel of
boiling pitch, and as he was drawn out unharmed, the judge in fury commanded him to be
beheaded. At the time it was done there was a great earthquake, whereby many unbelievers
were turned to believe in the Lord Christ. The fellow-travellers of Boniface sought him
the next day, and when they knew that he had undergone martyrdom, they bought his body
for fifty shillings, and after that they had embalmed it with spices, and wrapped it in
linen, they carried it to Rome. The Lady Aglae, who had herself with great contrition
given up her life to godly works, was told by an angel what had come to pass. She
therefore went forth to meet the holy body, and built a Church in the name of Boniface,
wherein his said body was buried upon the fifth day of June next after that fourteenth of
May whereon in the city of Tarsus in Cilicia, under the Emperors Diocletian and Maximian,
he had passed away to heaven.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-gregory-nazianzen.yml
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# Matins Nocturn 2 reading for St. Gregory Nazianzen, Bishop,
# Confessor, Doctor (May 9) — SanctiM/05-09.txt inherits the whole day
# (`@Sancti/05-09`) 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-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-09.txt, English/Sancti/05-09.txt.
# Lectio4-6 combined into one reading, one continuous vita, no genuine
# source break. No responsory given in the source.
id: st-gregory-nazianzen
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Gregórius, nobilis Cappadox, ex singulari divinárum Litterárum sciéntia Theólogi
cognomen consecutus, Nazianzi in Cappadocia natus, Athenis in omni disciplinárum genere
una cum sancto Basilío eruditus, ad stúdia sacrárum Litterárum se convértit; in quibus se
in cœnobio per aliquot annos exercuérunt, illárum senténtiam non ex proprio ingenio, sed
ex majórum ratióne et auctoritate interpretantes. Qui cum doctrina et vitæ sanctitáte
florérent, vocáti ad munus prædicandæ evangelicæ veritátis, plurimos Jesu Christo
fílios peperérunt.
Gregórius ígitur, aliquándo domum reversus, primum Sasimórum epíscopus creátus est,
deínde Nazianzenam ecclésiam administrávit. Tum Constantinopolim ad eam regéndam
ecclésiam accersítus, cum civitátem hæresum purgatam erróribus ad catholicam fidem
reduxísset, quod ei summum ómnium amórem conciliare debebat, multórum parávit invidiam.
Itaque, cum inter episcopos magna proptérea esset facta seditio, sponte cedens
episcopatu, illud prophetæ dictum usurpávit: Si propter me commóta est ista tempéstas,
dejicite me in mare, ut vos jactari desinatis. Quare Nazianzum reversus, cum illi ecclésiæ
Eulálium præficiéndum curasset, totum se ad contemplatiónem et scriptiónem divinárum
rerum cóntulit.
Scripsit autem multa, et soluta oratióne et versibus, mirábili pietáte et eloquéntia;
quibus doctórum hóminum sanctorúmque judício id assecutus est, ut nihil in illis, nisi ex
veræ pietátis et catholicæ religiónis regula, reperiátur, nemo quidquam jure vocare
possit in dubium. Consubstantialitátis Fílii fuit acerrimus propugnator. Ut autem vitæ
laude nemo ei præpositus est; sic et oratiónis gravitáte omnes facile superávit. In iis
scribéndi ac legéndi stúdiis ruri vitam monachi exercens, imperatóre Theodosio ad
cælestem vitam senio confectus migrávit.
en: >-
Gregory, to whom is commonly given, on account of his extraordinary depth of sacred
learning, the title of the Divine, was a noble Cappadocian, born at Nazianzus in that
country, and educated at Athens along with St. Basil, with whom likewise, when they had
acquired knowledge in diverse branches of earthly learning, he gave himself up to learn
the things of God. This they did for some years in a Monastery, framing their opinions,
not out of their own heads, but according to the interpretation arrived at by the wisdom
and decision of the ancients. They were both distinguished by power of doctrine and
holiness of life; they were both called to the duty of preaching the Gospel of truth and,
through the Gospel, they both begat many sons unto Christ.
Gregory after a while returned home. He was first made Bishop of Sasima, and afterwards
administered the Church at Nazianzus. Then he was called to rule the Church of
Constantinople. That city, which he found reeking with heresy, he purged, and brought
again to the Catholic faith. But this, which deserved for him the warmest love of all men,
raised up many enemies. Among the Bishops themselves there was a great party against him,
and to still their contentions, he, of his own free will, gave up his see, saying with the
Prophet Jonah: Take me up, and cast me forth into the sea; so shall the sea be calm unto
you, for I know that for my sake this great tempest is upon you. So he went his way back
again to Nazianzus, and when he had seen that Eulalius was set over that Church, he gave
himself up altogether to think and write concerning the things of God.
He wrote much, both in prose and verse, with wonderful godliness and eloquence.
According to the judgment of learned and holy men, there is nothing in his writings which
anywhere strays from the line of true godliness and Catholic truth, and not a single word
which any one can justly call in doubt. He was one of the latest champions of the
doctrine that the Son is of one substance with the Father. No one has ever won greater
praise for goodness of life, neither was any man more earnest in prayer. During the reign
of the Emperor Theodosius, he dwelt in the country after the manner of a monk, and
unceasingly taken up with writing and reading, until, in a good old age, he laid down his
earthly, to enter on an heavenly life.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-john-before-the-latin-gate.yml
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# Matins Nocturn 2-3 readings for St. John before the Latin Gate (May
# 6) — SanctiM/05-06.txt's own Lectio5-9 all resolve back to
# `@Sancti/05-06:LectioN` (resliced), so this feast's own proper
# content is sourced from the Tridentine track exactly as for a
# pre-1955 saint (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-06.txt, English/Sancti/05-06.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading, one continuous
# excerpt from St. Jerome.
# Nocturn 3: Lectio7's Gospel citation (Matt 20:20-23) 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), a single
# excerpt of St. Jerome's own commentary. No responsory given for
# either reading.
id: st-john-before-the-latin-gate
readings:
- nocturn: 2
isGospel: false
source: "St. Jerome, Priest, Against Jovinian, Bk. 1"
text:
la: >-
Joánnes Apóstolus, unus ex discípulis Dómini, qui mínimus natu tráditur fuísse inter
Apóstolos, et quem fides Christi vírginem repérerat, virgo permánsit; et ídeo plus amátur
a Dómino, et recúmbit super pectus Jesu; et, quod Petrus, qui uxórem habúerat,
interrogáre non audet, illum rogat, ut intérroget; et post resurrectiónem, nuntiánte
María Magdaléne quod Dóminus resurrexísset, utérque cucúrrit ad sepúlcrum, sed ille
prævénit; cumque essent in navi, et piscaréntur in lacu Genésareth, Jesus stabat in
líttore, nec sciébant Apóstoli quem vidérent; solus virgo Vírginem agnóscit, et dicit
Petro: Dóminus est.
Fuit autem Joánnes et Apóstolus, et Evangelísta, et Prophéta: Apóstolus, quia scripsit
ad ecclésias ut magíster; Evangelísta, quia librum Evangélii cóndidit, quod, excépto
Matthǽo, álii ex duódecim Apóstoli non fecérunt; Prophéta, vidit enim in Patmos ínsula,
in qua fúerat a Domitiáno príncipe ob Dómini martýrium relegátus, Apocalýpsim, infiníta
futurórum mystéria continéntem. Refert autem Tertulliánus, quod Romæ missus in
fervéntis ólei dólium, púrior et vegétior exíverit, quam intráverit.
Sed et ipsum ejus Evangélium multum distat a céteris. Matthǽus quasi de hómine íncipit
scríbere: Liber generatiónis Jesu Christi, fílii David, fílii Abraham; Lucas a sacerdótio
Zacharíæ; Marcus a prophetía Malachíæ et Isaíæ. Primus habet fáciem hóminis, propter
genealogíam; secúndus fáciem vítuli, propter sacerdótium; tértius fáciem leónis, propter
vocem clamántis in desérto, Paráte viam Dómini, rectas fácite sémitas ejus. Joánnes vero
noster quasi áquila ad supérna volat, et ad ipsum Patrem pervénit, dicens: In princípio
erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.
en: >-
The Apostle John was one of the disciples of the Lord. There is a tradition that he was
the youngest of the Apostles. He was a virgin when the Faith of Christ found him, and he
hath remained a virgin for ever. This is why he was the disciple whom Jesus loved more
than any of the others, and why he leaned on Jesus' Breast. When Peter, who had been
married, wished to ask the Lord who it was that was about to betray Him, he dared not ask
for himself, but beckoned to John, that he should ask it. After the Resurrection, when
Mary Magdalene came and told the disciples that the Lord was risen, Peter and John ran
both together to the sepulchre, but John did outrun Peter. Later on, when the Apostles
were on the Sea of Galilee, in a ship, fishing, Jesus stood on the shore, but the disciples
knew not that it was Jesus, till virgin knew Virgin, and that disciple whom Jesus loved
saith unto Peter: It is the Lord.
John was both an Apostle, and an Evangelist, and a Prophet. He was an Apostle, in that he
wrote to the Churches, as their Teacher. He was an Evangelist, in that he wrote one of the
Gospels, the like whereto was not done by any other of the twelve Apostles, save Matthew.
He was a Prophet, in that when he was in the isle of Patmos, whither he had been banished
by Domitian on account of his uplifting of his testimony for the Lord, he saw there that
Apocalypse which containeth such unfathomable mysteries concerning things which shall be
hereafter. Tertullian also saith that when he was at Rome, he was put into a vessel of
boiling oil, but that he came out cleaner and healthier than he went in.
There is a great difference between his Gospel and the three others. Matthew beginneth to
write as of a man: The Book of the Generation of Jesus Christ, the Son of David, the son
of Abraham. Luke's first words of history relate to the priesthood of Zacharias; Mark
commenceth with the prophecies of Malachi and Isaiah. The first hath the face of a man,
with an human genealogy; the second hath the face of a calf, being a victim offered by
priests; the third hath the face of a lion, even the voice of one crying in the
wilderness, Prepare ye the way of the Lord, make His paths straight; but the John of whom
I write is like a flying eagle, whose kingly flight beareth him up above earth-gathered
clouds, an eagle that wingeth his way toward the Father Himself, and which crieth: In the
beginning was the Word, and the Word was with God, and the Word was God.
status: { la: verified, en: verified }
- nocturn: 3
isGospel: false
source: "St. Jerome, Priest, Commentary on Matthew, Bk. 3 (on Matt 20:20-23)"
text:
la: >-
Unde opiniónem regni habet mater filiórum Zebedǽi, ut cum Dóminus díxerit: Fílius hóminis
tradétur princípibus sacerdótum et scribis, et condemnábunt eum morte, et tradent
Géntibus ad illudéndum et flagellándum et crucifigéndum; et ignomíniam passiónis
timéntibus discípulis nuntiáret, illa glóriam póstulet triumphántis? Hac, ut reor, ex
causa, quia post ómnia díxerat Dóminus, Et tértia die resúrget; putávit eum múlier post
resurrectiónem íllico regnatúrum, et hoc, quod in secúndo advéntu promíttitur, in primo
esse compléndum; et, aviditáte femínea præséntia cupit, ímmemor futurórum.
en: >-
Whence had the mother of Zebedee's children gotten her idea of the Lord's kingdom? He had
but just said: The Son of man shall be betrayed unto the chief priests and unto the
scribes, and they shall condemn Him to death, and shall deliver Him to the Gentiles to
mock, and to scourge, and to crucify Him. He had told His trembling disciples of the
outrages that awaited Him in His Passion, and yet that mother came to Him to ask for her
sons a share in the glory of His Triumph. I think it was because the Lord, after He had
said all the rest, had said also: And the third day He shall rise again. The woman
supposed that after His resurrection His kingdom would immediately be established, and
that that would be fulfilled at His first coming which is promised at His second. And so,
with womanly haste, she forgetteth the future, and catcheth at the present.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-john-i.yml
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# Matins Nocturn 2 reading for St. John I, Pope, Martyr (May 27). No
# genuine SanctiM match: the plain `Sancti/05-27.txt` is the Venerable
# Bede (a later saint occupying the general calendar's own May 27
# slot), and `SanctiM/05-27.txt` bases `@Sancti/05-27` accordingly —
# John I's own content survives only at the suffixed sibling file —
# same "don't trust the plain file" wrinkle as the pre-1955 pass
# (memory vu-matins-pre1955-saints); a missed pre-1955-pool candidate
# rather than a genuine SanctiM case (see memory
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-27o.txt, English/Sancti/05-27o.txt.
# The file's `Lectio93` itself just re-references its own `Lectio2`/
# `Lectio3` — combined into one reading, one continuous account, no
# genuine source break. No responsory given in the source.
id: st-john-i
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Joannes Etruscus, Justino seniore imperatore, rexit Ecclesiam: ad quem profectus est
Constantinopolim auxilii causa, quod Theodoricus rex hæreticus divexabat Italiam. Cujus
étiam iter Deus miraculis illustravit. Nam, cum ei nobilis vir ad Corinthum, equum, quo
ejus uxor mansueto utebatur, itineris causa commodasset, factum est, ut, domino postea
remissus equus ita ferox evaderet, ut fremitu et totius corporis agitatione semper
deinceps dominam expulerit: tamquam indignaretur mulierem recipere, ex quo sedisset in
eo Jesu Christi Vicarius. Quam ob rem illi equum Pontifici donaverunt. Sed illud majus
miraculum, quod Constantinopoli, in aditu portæ Aureæ inspectante frequentissimo populo,
qui una cum imperatore Pontifici honoris causa occurrerat, cæco lumen restituit. Ad
cujus pedes prostratus étiam imperator eum veneratus est.
Rebus cum imperatore compositis, in Italiam rediit, statimque epistolam scripsit ad
omnes Italiæ episcopos, jubens eos Arianorum ecclesias ad catholicum ritum consecrare,
illud subjungens: Quia et nos, quando fuimus Constantinopoli tam pro religione catholica
quam pro regis Theodorici causa, quascumque illis in partibus eorum ecclesias reperire
potuimus, catholicas eas consecravimus. Quod iniquissimo animo ferens Theodoricus, dolo
accersitum Pontificem Ravennam in carcerem conjecit; ubi, squalore inediaque afflictus,
paucis diebus cessit e vita, cum sedisset annos duos, menses novem, dies quatuordecim,
ordinatis eo tempore episcopis quindecim. Paulo post moritur Theodoricus: quem quidam
eremita, ut scribit sanctus Gregorius, vidit inter Joánnem Pontificem et Symmachum
patricium, quem idem occiderat, demergi in ignem Liparitanum; ut videlicet illi, quibus
mortem attulerat, tamquam judices essent ejus interitus. Joannis corpus Ravenna Romam
portatum est, et in basilica sancti Petri sepultum.
en: >-
Pope John I was a Tuscan, who ruled the Church during the reign of the Emperor Justinian.
He went to Constantinople to get help from Justinian in the troubles which the heretic
King Theodoric was then causing in Italy. It pleased the Lord to mark this journey with
wonders. A certain nobleman at Corinth lent to the Pope for his journey a very quiet horse
on which his own wife was used to ride. But when the horse was returned to his owner he
was found become so vicious, that by his restiveness and plunging he was always throwing
off his mistress, as though he were not content to carry the lady after having carried
the Vicar of Jesus Christ. When the nobleman and his wife found the beast to be thus
worthless, they gave him for a present to the Pope. But a thing much more marvellous was
that when the Pope, accompanied by the Emperor, and under the gaze of an immense
multitude of people, who had come forth with Justinian to do him honour, was at the
entering in of the Golden Gate of Constantinople, he gave sight to a blind man. Even the
Emperor fell at his feet to show him respect.
When he had arranged his business with Justinian he returned into Italy, and forthwith
sent out a letter to all the Bishops of Italy, bidding them hallow for Catholic worship
the churches of the Arians, and adding these words: We Ourselves when We were at
Constantinople on some matters pertaining to the Catholic Religion and others pertaining
to the King Theodoric, hallowed as Catholic all their Churches which We were able to find
in those parts. Theodoric took this rule very ill, and, having enticed John by fraud to
come to Ravenna, he cast him into prison, wherein, in a few days, he died of filth and
hunger. He had sat in the chair of Peter two years, nine months, and fourteen days,
within which time he had ordained fifteen Bishops. A little while afterward Theodoric
also died. St. Gregory writeth that a certain hermit saw him between Pope John and
Symmachus the Patrician, whom he had likewise slain, going down into the fiery crater of
Lipari, as though they who had been his victims were become the judges of his punishment.
The body of John was carried from Ravenna to Rome, and there buried in the Church of St.
Peter.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-peter-celestine.yml
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# Matins Nocturn 2 reading for St. Peter Celestine, Pope, Confessor
# (May 19, sharing the date with St. Pudentiana — see
# st-pudentiana.yml) — SanctiM/05-19.txt inherits the whole day
# (`@Sancti/05-19`) 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-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-19.txt, English/Sancti/05-19.txt.
# Single lesson (Lectio4 — Lectio5-6 fall back to Common of a
# Confessor-Pope, not proper text, so not authored here). No responsory
# given in the source.
id: st-peter-celestine
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Petrus, a nomine quo Pontifex est appellatus, Cælestinus dictus, honestis catholicisque
parentibus Aeserniæ in Samnitibus natus, adolescentiam vix ingressus, ut ánimum a mundi
illecebris custodiret, in solitudinem secessit. Ibi contemplationibus mentem mitriens,
corpus in servitutem redigens, ferream catenam ad nudam carnem adhibebat.
Congregationem, quæ postea Cælestinorum dicta est, sub regula sancti Benedicti
instituit. Hinc quasi lucerna supra candelabrum posita, cum abscondi nequiret, (Romana
Ecclesia diu viduata pastore) in Petri cathedram ignorans et absens ascitus, magna
novitatis admiratione non minus quam repentino gaudio cunctos affecit. Cum autem in
pontificatus sublimitate collocatus, variis distentus curis, assuitis incumbere
meditationibus vix posse cognosceret, oneri pariter et honori voluntarie cessit. Indeque
priscam vitæ rationem repetens, obdormivit in Domino, ejusque pretiosam mortem crux
præfulgens in aëre ante cubiculi ostium reddidit amplius gloriosam. Miraculis multis
tam vivens, quam post obitum claruit; quibus rite examinatis, Clemens quintus anno
postquam decessit undecimo, sanctorum numero adscripsit.
en: >-
This Peter, who is called Peter Celestine, because when he became Pope he did so under
the title of Celestine V, was the son of respectable Catholic parents, and was born at
Isernia in Apulia. He was hardly entered on boyhood, when he withdrew into a desert, in
order to keep his soul safe from the snares of the world. In solitude he fed his mind with
heavenly meditation, and brought his body into subjection, even by wearing an iron chain
next to his bare flesh. He founded, under the Rule of St. Benedict, that congregation
which was afterwards known as the Celestine. His light, as of a candle set upon a
candlestick, could not be kept hidden, and after the Church of Rome had for a long while
been widowed of a shepherd, he was chosen without his knowledge and in his absence, to
fill the chair of Peter. The news of his election filled himself with as great amazement,
as it did all others with sudden joy. When, however, he was seated in the exalted place
of the Papal dignity, he found that the many cares by which he was beset made it well-nigh
impossible for him to give himself to his accustomed meditations; of his own free will he
resigned the burden and the honour together; and, while he sought to return to his old
way of life, he fell asleep in the Lord. How precious his death was in His sight was
gloriously manifested by a Cross which appeared shining in the air before the door of the
cell. He was illustrious for miracles both during his life and after his death, and when
these had been duly investigated, Clement V., in the eleventh year after his departure
hence, enrolled his name among those of the Saints.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-pudentiana.yml
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# Matins Nocturn 2 reading for St. Pudentiana, Virgin (May 19, sharing
# the date with St. Peter Celestine — see st-peter-celestine.yml). No
# genuine SanctiM match: the only SanctiM file for this date,
# `SanctiM/05-19.txt`, bases `@Sancti/05-19` (Peter Celestine, not
# Pudentiana) — same "the shared plain file isn't necessarily yours"
# wrinkle as the pre-1955 pass (memory vu-matins-pre1955-saints); a
# missed pre-1955-pool candidate rather than a genuine SanctiM case
# (see memory vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-19o.txt, English/Sancti/05-19o.txt.
# Single lesson (simplex-feast Lectio93), one continuous account, no
# responsory given in the source.
id: st-pudentiana
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Pudentiana virgo, Pudentis Romani filia, parentibus orbata, cum admirabili pietate
christianam religionem coleret, una cum sorore Praxede pecuniam ex vendito patrimonio
redactam pauperibus distribuit, seque jejuniis et orationibus dedit. Cujus étiam opera,
tota ejus familia, in qua erant nonaginta sex homines, a Pio Pontifice baptizata est.
Quod autem ab Antonino imperatore sancitum erat, ne Christiani publice sacrificia
facerent, Pius Pontifex in sedibus Pudentianæ cum Christianis sacra celebrabat. Quibus
illa benigne acceptis, quæ ad vitam necessaria essent, suppeditabat. Itaque in his
christianæ pietatis officiis migravit e vita, et in sepulcro patris ad cemeterium
Priscillæ via Salaria sepulta est, decimo quarto Kalendas Junii.
en: >-
The maiden Pudentiana was the orphan daughter of Pudens the Roman Senator. She was a
Christian of eminent godliness. She with her sister Praxedes distributed to the poor the
money which they obtained by the sale of their inheritance. She gave herself continually
to fasting and prayer. By her care the whole of the household, being ninety-six persons,
were baptized by Pope Pius. Whereas the Emperor Antonine had forbidden the Christians to
offer sacrifice in public, Pope Pius used to meet with them in Pudentiana's house, to
celebrate the holy rites. She was a gracious hostess to them, and ministered to them in
such things as are needful for the body. She thus busied herself in works of Christian
godliness until she passed from this present life to a better. She was buried in her
father's sepulchre in the cemetery of Priscilla on the Salarian Way upon the 19th day of
May.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-ubald.yml
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# Matins Nocturn 2 reading for St. Ubald, Bishop and Confessor (May
# 16). No genuine SanctiM match: the only SanctiM file for this date,
# `SanctiM/05-16b.txt`, is a wholly different saint (St. Gentius the
# Hermit, a later addition) — a missed pre-1955-pool candidate rather
# than a genuine SanctiM case (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-16.txt, English/Sancti/05-16.txt.
# Lectio4-6 combined into one reading, one continuous vita, no genuine
# source break. No responsory given in the source.
id: st-ubald
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Ubaldus Eugubii in Umbria nobili genere natus, a primis annis pietáte et litteris
egregie est institútus; jamque adoléscens, ut uxórem duceret, sæpe tentatus, numquam
tamen a proposito servandæ virginitátis recéssit. Sacerdos effectus, patrimónium suum
paupéribus et ecclésiis distríbuit, et canonicórum regulárium ordinis sancti Augustíni
institutum suscípiens, illud in pátriam tránstulit, atque in eo aliquámdiu sanctíssime
vixit. Cujus sanctitátis opinióne evulgata, ab Honorio secundo summo Pontifice ecclésiæ
Eugubinæ invítus præfícitur, et episcopalis consecratiónis munere decorátur.
Ad suam ítaque revertens ecclésiam, cum de consueta vivéndi ratióne nihil ádmodum
immutasset, in omni tamen virtútum genere eo magis eminére cœpit, quo efficacius aliórum
étiam salútem verbo et exemplo procuraret, factus forma gregis ex animo. Nam victu
parco, vestítu moderáto, léctulo áspero et paupérrimo, crucis mortificatiónem jugiter in
suo corpore circumferebat, dum inexplébili oratiónis studio spíritum quotídie recrearet.
Hinc admirábilem illam mansuetúdinem est adeptus, qua gravíssimas injurias et
contumelias non modo æquanimiter tulit, verum étiam mirifico dilectiónis afféctu
persecutores suos omni benignitátis testimonio complectebátur.
Biennio, antequam ex hac vita migráret, cum diutinis afflictarétur infirmitátibus,
inter acerbíssimos corporis cruciátus velut aurum in fornace purgátum, Deo grátias
indesinenter agebat. Adveniénte autem sacro Pentecostes die, cum multis annis ecclésiam
sibi commissam cum magna cum laude gubernasset, sanctis opéribus ac miraculis clarus
quiévit in pace. Quem Cælestinus Papa tertius in Sanctórum númerum retulit. Ejus virtus
præcipue in effugandis spirítibus immundis elucet. Corpus vero, per tot sæcula
incorruptum, magna fidelium veneratióne in pátria colitur, quam non semel a præsénti
discrimine liberávit.
en: >-
Ubald was born of a noble family at Gubbio in Umbria, and well established in godliness
and learning from his earliest years. When he was a young man, it was often proposed to
him to marry, but he never abandoned his determination to preserve his virginity. After
that he was ordained Priest he divided his inheritance among the poor and Churches, and
embraced the Institute of Canons Regular of St. Augustine. This Institute he brought to
Gubbio, and for some time led therein a most holy life. When the fame of his saintliness
had got noised abroad, Pope Honorius II set him, contrary to his own wishes, over the
Church of Gubbio, and he was honoured with consecration as Bishop by the hands of the said
Pope himself.
When Ubald came to live as Bishop in Gubbio, he changed his way of life in no wise from
that which he had led before, but his virtues began to be more eminent because his word
and example were now more able to benefit his neighbours, to whom the shepherd of their
souls was a pattern, not by outward showing only, but from his heart. He ate little,
dressed simply, and slept upon a hard and very poor bed. He always bore in the body the
dying of the Lord Jesus, while he daily fed his soul in unceasing and earnest prayer.
Hence he acquired such wonderful meekness, that when he was most grievously wronged and
insulted he not only took it patiently, but, by a strange impulse of love for them,
embraced his persecutors with every proof of affection.
Just the space of two years before Ubald passed away from this present life, he was
tried as gold in the furnace, by grievous bodily weakness, and, day after day, amid the
sharpest sufferings, he never ceased patiently to give God thanks. He rested in peace on
the sacred day of Pentecost, having for many years governed with great praise the Church
which had been entrusted to him, and glorious for good works and miracles. Pope Celestine
III. numbered him with the Saints. His strength is most chiefly shown in the casting out
of evil spirits. His body hath remained without corruption for all these ages, and is
reverenced greatly in his native town by Christ's faithful people. To them he hath more
than once shown himself good at need.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-urban-i.yml
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# Matins Nocturn 2 reading for St. Urban I, Pope, Martyr (May 25). No
# genuine SanctiM match: the plain `Sancti/05-25.txt` is St. Gregory
# VII (a later saint occupying the general calendar's own May 25
# slot), and `SanctiM/05-25.txt` bases `@Sancti/05-25` accordingly —
# Urban I's own content survives only at the suffixed sibling file —
# same "don't trust the plain file" wrinkle as the pre-1955 pass
# (memory vu-matins-pre1955-saints); a missed pre-1955-pool candidate
# rather than a genuine SanctiM case (see memory
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/05-25o.txt, English/Sancti/05-25o.txt.
# Single lesson (simplex-feast Lectio93), one continuous account, no
# responsory given in the source.
id: st-urban-i
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Urbanus Romanus, Alexandro Sevéro imperatóre, doctrina et vitæ sanctitáte multos ad
Christi fidem convértit; in illis Valerianum, beátæ Cæcíliæ sponsum, et Tiburtium,
Valeriáni fratrem, qui póstea martyrium forti animo subiérunt. Hic de bonis Ecclésiæ
attributis scripsit his verbis: Ipsæ res fidelium, quæ Dómino offerúntur, non debent in
alios usus quam ecclesiásticos et christianórum fratrum, vel indigéntium, converti; quia
vota sunt fidelium, et pretia peccatórum, ac patrimónia páuperum. Sedit annos sex, menses
septem, dies quatuor: ac martyrio coronátus, sepúltus est in cœmeterio Prætextati,
octavo Kalendas Junii. Ordinatiónibus quinque habitis mense Decembri, creávit
presbyteros novem, diaconos quinque, episcopos per diversa loca octo.
en: >-
This Urban was a Roman, who, in the reign of the Emperor Alexander Severus, by his
teaching and holy life, brought many to believe in Christ. Among others was Valerian, the
husband of the blessed Cecily, and Tiburtius, the brother of Valerian, both of whom
afterwards bravely underwent martyrdom. It was Urban I who wrote the following words
concerning the property of the Church: Those things which His faithful ones make offering
of unto the Lord, must never be turned to any other use than those of the Church, or of
our Christian brethren, or of the poor. They are the free-will offerings of faithful
believers, the trespass offerings of sinners, and the inheritance of the poor. He sat in
the chair of Peter six years, seven months, and four days, and being crowned with
martyrdom, was buried in the cemetery of Praetextatus, on the 25th day of May. He held
five ordinations in December, wherein he ordained nine Priests, five Deacons, and eight
Bishops for diverse places.
status: { la: verified, en: verified }