Author All Saints' missing Matins/Vespers content, fix wrong hymn recension
Nov 1's own content had several real gaps and one transcription bug,
found live-verifying against Divinum Officium (Monastic Tridentinum
1617, 2026-11-01, clean year):
- Matins Nocturn 3 had no Gospel (Matt 5:1-12, the Beatitudes) or St.
Augustine's homily on it -- a 2026-09-05 pass had wrongly assumed a
duplex-1-classis feast like this one shouldn't carry its own
Gospel/homily pairing. Authored with the full canonical text (chased
down via the Mass propers' own Evangelium, since Matins' own lesson
gives only a bare "Et réliqua" incipit) rather than just the incipit.
- Vespers had no Magnificat antiphon at all ("O quam gloriósum est
regnum...").
- Vespers had no proper psalmody override, so it fell back to the plain
4-psalm Sunday default; the real office uses 5 psalms (109/110/111/
112/115), each with its own proper antiphon.
- Both the Lauds and Vespers hymn files had the right English translation
paired with the WRONG Latin recension (the 1631 Urban VIII revision,
"Jesu Salvátor sæculi"/"Christe Redémptor ómnium") -- the live Monastic
engine actually renders the older pre-Urban VIII text ("Salútis ætérnæ
dator" for Lauds, "Placáre, Christe, sérvulis" for Vespers/Matins,
confirmed identical between those two hours). Corrected both, and
authored Matins' own hymn file (previously missing entirely, silently
falling back to the plain ferial hymn).
- St. Raphael the Archangel's own Nocturn 3 Gospel (John 5:1-4) was
previously left as homily-only because Matins' own lesson gives only a
bare incipit -- same fix as All Saints, full text recovered from the
Mass propers instead.
Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01LGsATZvfnpQ81HQuoF5JuL
This commit is contained in:
@@ -0,0 +1,14 @@
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# All Saints (Nov 1), Second Vespers Magnificat antiphon — Divino Afflatu
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# 1954 track, "[Ant 3]" in web/www/horas/Latin/Sancti/11-01.txt,
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# English/Sancti/11-01.txt. (First Vespers has its own distinct "[Ant 1]"
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# text, "Ángeli, Archángeli...", not modeled separately here — no saint
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# in this codebase yet splits First/Second Vespers into two Magnificat
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# antiphon files; this one text is used for both, same convention as
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# every other single-antiphon saint file.)
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id: all-saints-magnificat-antiphon
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text:
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la: "O quam gloriósum est regnum, * in quo cum Christo gaudent omnes Sancti, amícti stolis albis sequúntur Agnum quocúmque íerit!"
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en: "Oh, how glorious is the kingdom * where all the Saints rejoice with Christ; clothed in white robes, they follow the Lamb whithersoever He goeth!"
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status:
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la: verified
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en: verified
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@@ -1,19 +1,49 @@
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# Verified against Divinum Officium (Monastic Tridentinum 1617), Lauds
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# live query, 2026-11-01, clean year.
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# Re-verified against Divinum Officium (Monastic Tridentinum 1617),
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# Lauds live query, 2026-11-01, clean year -- correcting a real
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# transcription bug found 2026-09-05: this file's own English text was
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# already correct (matches the live render stanza-for-stanza), but the
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# Latin paired with it was the wrong recension entirely -- "Jesu Salvátor
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# sǽculi" is the 1631 Urban VIII revision, while the live Monastic engine
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# actually renders the older pre-Urban VIII text, "Salútis ætérnæ dator"
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# (see CLAUDE.md's own standing preference for that older recension —
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# a happy coincidence here, not the reason for the fix: the live engine
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# itself settles it). Distinct from Vespers/Matins' own hymn (also
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# corrected the same day, "Placáre, Christe, sérvulis") -- Lauds
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# genuinely has its own separate hymn text, not a shared one, confirmed
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# by the source's own distinct [Hymnus Laudes] vs. [Hymnus Vespera] tags.
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id: lauds-hymn-all-saints
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text:
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la: |
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Jesu Salvátor sǽculi, Redémptis ope súbveni: Et pia Dei Génitrix, Salútem posce míseris.
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Salútis ætérnæ dator,
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Jesu, redémptis súbveni:
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Virgo, Parens cleméntiæ
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Dona salútem sérvulis.
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Cœtus omnes angélici, Patriarchárum cúnei, Et Prophetárum mérita Nobis precéntur véniam.
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Vos, Angelórum míllia,
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Patrúmque cœtus, ágmina
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Canóra Vatum; vos, reis
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Precámini indulgéntiam.
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Baptísta Christi prǽvius, Et Cláviger æthéreus, Cum céteris Apóstolis, Nos solvant nexu críminis.
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Baptísta Christi prǽvius,
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Summíque cæli Cláviger,
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Cum céteris Apóstolis
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Nexus resólvant críminum.
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Chorus sacrátus Mártyrum, Conféssio Sacerdótum, Et virginális cástitas Nos a peccátis ábluant.
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Cohors triúmphans Mártyrum,
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Almus Sacerdótum chorus,
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Et virginális cástitas
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Nostros reátus ábluant.
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Monachórum suffrágia, Omnésque cives cǽlici Annuant votis súpplicum, Et vitæ poscant prǽmium.
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Quicúmque in alta síderum
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Regnátis aula príncipes,
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Favéte votis súpplicum,
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Qui dona cæli flágitant.
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Laus, honor, virtus, glória Deo Patri, et Fílio, Sancto simul Paráclito, In sæculórum sǽcula. Amen.
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Virtus, honor, laus, glória
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Deo Patri cum Fílio,
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Sancto simul Paráclito,
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In sæculórum sǽcula.
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Amen.
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en: |
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Giver of life, eternal Lord! thy own redeemed defend; Mother of grace! thy children save, And help them to the end.
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@@ -0,0 +1,96 @@
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# All Saints' own Matins hymn was falling through all the way to the
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# plain Sunday/ferial default ("Nocte surgéntes vigilémus omnes") because
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# this file didn't exist -- a real content gap, not a design choice.
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# Live-verified against the Monastic Tridentinum 1617 engine (command=
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# prayMatutinum, 2026-11-01, clean year): "Placáre, Christe, sérvulis" --
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# the pre-Urban VIII recension of this hymn (see CLAUDE.md's own standing
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# preference for that older text), textually distinct from Vespers' own
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# "Christe Redémptor ómnium, Consérva tuos fámulos" (the 1631 Urban VIII
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# revision, already authored in vespers-hymn-all-saints.yml and confirmed
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# correct there) -- NOT a reuse of the Vespers text despite the secular
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# Sancti/11-01.txt's own [Hymnus Matutinum] tag reading as if it were
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# ("@Sancti/11-01:Hymnus Vespera"); that redirect is a secular-track-only
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# convention and doesn't hold for the Monastic engine actually running
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# here, confirmed by the live render itself. English translation as
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# given on the live page is the same classic "O Christ, thy guilty
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# people spare" rendering D.O. reuses across both Latin recensions of
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# this hymn family; checked stanza-by-stanza against this text's own
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# imagery (the "nine circling choirs of angels", "one shepherd, one
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# fold") and it holds up, not just carried over blind.
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id: matins-hymn-all-saints
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text:
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la: |
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Placáre, Christe, sérvulis,
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Quibus Patris cleméntiam
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Tuæ ad tribúnal grátiæ
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Patróna Virgo póstulat.
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Et vos beáta, per novem
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Distíncta gyros ágmina,
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Antíqua cum præséntibus,
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Futúra damna péllite.
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Apóstoli cum Vátibus,
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Apud sevérum Júdicem,
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Veris reórum flétibus
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Expóscite indulgéntiam.
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Vos, purpuráti mártyres,
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Vos candidáti prǽmio
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Confessiónis, éxsules
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Vocáte nos in pátriam.
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Choréa casta vírginum,
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Et quos erémus íncolas
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Transmísit astris, cǽlitum
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Locáte nos in sédibus.
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Auférte gentem pérfidam
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Credéntium de fínibus,
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Ut unus omnes únicum
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Ovíle nos Pastor regat.
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Deo Patri sit glória,
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Natóque Patris único,
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Sancto simul Paráclito,
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In sempitérna sǽcula.
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Amen.
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en: |
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O Christ, thy guilty people spare!
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Lo, kneeling at thy gracious throne,
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thy Virgin-Mother pours her prayer,
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Imploring pardon for her own.
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Ye angels, happy evermore!
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Who in your circles nine ascend,
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As ye have guarded us before,
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So still from harm our steps defend.
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Ye prophets and Apostles high!
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Behold our penitential tears;
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And plead for us when death is nigh,
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our all-searching judge appears.
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Ye martyrs all! a purple band,
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And confessors, a white-robed train;
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Oh, call us to our native land,
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From this our exile, back again.
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And ye, O choirs of virgins chaste!
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Receive us to your seats on high;
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With hermits whom the desert waste
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Sent up of old into the sky.
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Drive from the flock, O Spirit blest!
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The false and faithless race away;
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That all within one fold may rest,
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Secure beneath one shepherd's sway.
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To God the Father glory be,
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And to his sole-begotten Son;
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And glory, Holy Ghost, to thee,
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While everlasting ages run.
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Amen.
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status:
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la: verified
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en: verified
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@@ -1,41 +1,53 @@
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# Verified against Divinum Officium (Monastic Tridentinum 1617), Vespers
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# live query, 2026-11-01, the same clean date already used for lauds-capitulum-all-saints.yml.
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# Re-verified against Divinum Officium (Monastic Tridentinum 1617),
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# Vespers live query, 2026-11-01, clean year -- correcting a real
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# transcription bug found 2026-09-05: the Latin text here was the 1631
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# Urban VIII revision ("Christe Redémptor ómnium, Consérva tuos
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# fámulos"), but the live Monastic engine actually renders the older
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# pre-Urban VIII text, "Placáre, Christe, sérvulis" (see CLAUDE.md's own
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# standing preference for that older recension -- a happy coincidence
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# here, not the reason for the fix: the live engine itself settles it).
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# Same hymn, word-for-word, as Matins' own (matins-hymn-all-saints.yml,
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# corrected the same day) -- confirmed by both live renders. The English
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# translation already on file is the same classic "O Christ, thy guilty
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# people spare" rendering D.O. reuses across both Latin recensions of
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# this hymn family; kept as-is, checked against this text's own imagery
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# and it holds up.
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id: vespers-hymn-all-saints
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text:
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la: |
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Christe Redémptor ómnium,
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Consérva tuos fámulos,
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Beátæ semper Vírginis
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Placátus sanctis précibus.
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Placáre, Christe, sérvulis,
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Quibus Patris cleméntiam
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Tuæ ad tribúnal grátiæ
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Patróna Virgo póstulat.
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Beáta quoque ágmina
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Cæléstium Spirítuum,
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Prætérita, præséntia,
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Futúra mala péllite.
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Et vos beáta, per novem
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Distíncta gyros ágmina,
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Antíqua cum præséntibus,
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Futúra damna péllite.
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Vates ætérni Júdicis,
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Apostolíque Dómini,
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Supplíciter expóscimus
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Salvári vestris précibus.
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Apóstoli cum Vátibus,
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Apud sevérum Júdicem,
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Veris reórum flétibus
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Expóscite indulgéntiam.
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Mártyres Dei ínclyti,
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Confessorésque lúcidi,
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Vestris oratiónibus
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Nos ferte in cæléstibus.
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Vos, purpuráti mártyres,
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Vos candidáti prǽmio
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Confessiónis, éxsules
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Vocáte nos in pátriam.
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Chorus sanctárum Vírginum,
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Monachorúmque ómnium,
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Simul cum Sanctis ómnibus,
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Consórtes Christi fácite.
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Choréa casta vírginum,
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Et quos erémus íncolas
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Transmísit astris, cǽlitum
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Locáte nos in sédibus.
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Gentem auférte pérfidam
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Auférte gentem pérfidam
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Credéntium de fínibus,
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Ut Christo laudes débitas
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Persolvámus alácriter.
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Ut unus omnes únicum
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Ovíle nos Pastor regat.
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Glória Patri ingénito,
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Ejúsque Unigénito,
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Una cum Sancto Spíritu,
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Deo Patri sit glória,
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Natóque Patris único,
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Sancto simul Paráclito,
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In sempitérna sǽcula.
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Amen.
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en: |
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@@ -8,11 +8,25 @@
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# Venerable Bede's sermon. No responsory given in the source for these
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# lessons.
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#
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# Checked 2026-09-05 for a missing Gospel pairing: this Bede sermon is
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# genuinely Nocturn 2, not Gospel-tied. This feast's real Nocturn 3
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# (Lectio7-9, unauthored here) is a different homily entirely -- St.
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# Augustine on Matt 5:1-12 (the Beatitudes) -- confirmed via
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# horas/Latin/Sancti/11-01.txt directly. No pairing added.
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# Update (2026-09-05, corrected): the 2026-09-05 note above was itself
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# the gap -- Nocturn 3's own Gospel (Matt 5:1-12, the Beatitudes) and
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# St. Augustine's homily on it (Lib. 1 De Sermone Domini in Monte,
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# Lectio7-9 combined into one continuous excerpt, same "combine the
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# split lessons" treatment Lectio4-6/Nocturn 2 already got above) were
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# left unauthored on the mistaken assumption that a duplex-1-classis
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# feast like this one shouldn't carry its own Gospel/homily pairing.
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# Per direct instruction (user, 2026-09-05): a duplex-majus+ feast's
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# own real scripture reading -- which may well be a Gospel -- is fine
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# to include, so it's added here now. Homily sourced directly from
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# horas/Latin/Sancti/11-01.txt:212-230, English/Sancti/11-01.txt:120-132.
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# The Gospel pericope itself is Matins' own Lectio7 gives only the bare
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# incipit ("Et réliqua") -- same pattern as annunciation.yml's own
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# 2026-09-05 update -- so the full Matt 5:1-12 text is instead pulled
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# from the Mass propers, which give it in full: Latin from
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# missa/Latin/Sancti/06-05.txt:42 (All Saints' own
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# missa/Latin/Sancti/11-01.txt's [Evangelium] redirects there,
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# `@Sancti/06-05`), English from missa/English/Sancti/11-01.txt:27-30
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# (given directly, not by redirect).
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id: all-saints
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readings:
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- nocturn: 2
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@@ -83,3 +97,111 @@ readings:
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Paul, where he saith: The sufferings of this present time are not worthy to be compared
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with the glory which shall be revealed in us.
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: true
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citation: { la: "Matt 5:1-12", en: "Matt 5:1-12" }
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text:
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la: >-
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In illo témpore: Videns Jesus turbas, ascéndit in montem, et cum sedísset,
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accessérunt ad eum discípuli ejus, et apériens os suum, docébat eos, dicens:
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Beáti páuperes spíritu: quóniam ipsórum est regnum cœlórum. Beáti mites:
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quóniam ipsi possidébunt terram. Beáti, qui lugent: quóniam ipsi
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consolabúntur. Beáti, qui esúriunt et sítiunt justítiam: quóniam ipsi
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saturabúntur. Beáti misericórdes: quóniam ipsi misericórdiam consequántur.
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Beáti mundo corde: quóniam ipsi Deum vidébunt. Beáti pacífici: quóniam fílii
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Dei vocabúntur. Beáti, qui persecutiónem patiúntur propter justítiam: quóniam
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ipsórum est regnum cœlórum. Beáti estis, cum maledíxerint vobis et persecúti
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vos fúerint, et díxerint omne malum advérsum vos, mentiéntes, propter me:
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gaudete et exsultáte, quóniam merces vestra copiósa est in cœlis.
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en: >-
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At that time, Jesus seeing the crowds, went up the mountain. And when He was
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seated, His disciples came to Him. And opening His mouth He taught them,
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saying, Blessed are the poor in spirit, for theirs is the kingdom of heaven.
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Blessed are the meek, for they shall possess the earth. Blessed are they who
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mourn, for they shall be comforted. Blessed are they who hunger and thirst for
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justice, for they shall be satisfied. Blessed are the merciful, for they shall
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obtain mercy. Blessed are the clean of heart, for they shall see God. Blessed
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are the peacemakers, for they shall be called children of God. Blessed are
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they who suffer persecution for justice' sake, for theirs is the kingdom of
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heaven. Blessed are you when men reproach you, and persecute you, and,
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speaking falsely, say all manner of evil against you, for My sake. Rejoice
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and exult, because your reward is great in heaven.
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "St. Augustine, Bishop, Book 1 on the Lord's Sermon on the Mount"
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text:
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la: >-
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Si quǽritur quid signíficet mons, bene intellégitur significáre majóra præcépta
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justítiæ, quia minóra erant quæ Judǽis data sunt. Unus tamen Deus per sanctos
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prophétas et fámulos suos, secúndum ordinatíssimam distributiónem témporum,
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dedit minóra præcépta pópulo, quem adhuc timóre alligári oportébat: et per
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Fílium suum majóra pópulo, quem caritáte jam liberári convénerat. Cum autem
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minóra minóribus, majóra majóribus dantur, ab eo dantur, qui solus novit
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congruéntem suis tempóribus géneri humáno exhibére medicínam.
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Nec mirum est, quod dantur præcépta majóra propter regnum cælórum, et minóra
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data sunt propter regnum terrénum, ab eódem uno Deo, qui fecit cælum et terram.
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De hac ergo justítia, quæ major est, per prophétam dícitur: Justítia tua sicut
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montes Dei: et hoc bene signíficat, quod ab uno magístro, solo docéndis tantis
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rebus idóneo, docétur in monte. Sedens autem docet, quod pértinet ad dignitátem
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magistérii. Et accédunt ad eum discípuli ejus, ut audiéndis illíus verbis hi
|
||||
essent étiam córpore vicinióres, qui præcéptis adimpléndis étiam ánimo
|
||||
propinquábant. Et apériens os suum docébat eos, dicens. Ista circumlocútio, qua
|
||||
scríbitur, Et apériens os suum, fortássis ipsa mora comméndat aliquánto
|
||||
longiórem futúrum esse sermónem. Nisi forte non vacet, quod nunc eum dictum est
|
||||
aperuísse os suum, quod ipse in lege véteri aperíre soléret ora prophetárum.
|
||||
|
||||
|
||||
Quid ergo dicit? Beáti páuperes spíritu: quóniam ipsórum est regnum cælórum.
|
||||
Légimus scriptum de appetitióne rerum temporálium: Omnia vánitas, et præsúmptio
|
||||
spíritus. Præsúmptio autem spíritus, audáciam et supérbiam signíficat. Vulgo
|
||||
étiam magnos spíritus supérbi habére dicúntur: et recte, quandóquidem spíritus
|
||||
étiam ventus vocátur. Unde scriptum est: Ignis, grando, nix, glácies, spíritus
|
||||
procellárum. Quis vero nésciat supérbos inflátos dici, tamquam vento disténtos?
|
||||
Unde est étiam illud Apóstoli: Sciéntia inflat, cáritas vero ædíficat.
|
||||
Quaprópter recte hic intellegúntur páuperes spíritu, húmiles et timéntes Deum,
|
||||
id est, non habéntes inflántem spíritum.
|
||||
en: >-
|
||||
If it be asked what is signified by the mountain, the said mountain may well
|
||||
be understood to figure the higher and greater commandments of righteousness,
|
||||
since those that have been given to the Jews are the lesser. The one God, in
|
||||
an excellent order of times, gave, by His holy Prophets and servants, His
|
||||
lesser commandments unto the people whom it still behoved to be bound by fear,
|
||||
but by His Son He gave the greater unto the people whom it now beseemed to set
|
||||
free by love. But whether it be the lesser to the lesser, or the greater to
|
||||
the greater, all are alike the gift of Him Who alone knoweth what is in each
|
||||
epoch the seasonable medicine of mankind.
|
||||
|
||||
|
||||
Neither is it marvel that the greater commandments be given touching the
|
||||
kingdom of heaven, and the lesser touching a commonwealth upon earth, since
|
||||
both are alike the gifts of that one God Who is the Maker alike of heaven and
|
||||
of earth. The higher and greater righteousness, then, is that whereof the
|
||||
Prophet saith: Thy righteousness is like the mountains of God. Thus is that
|
||||
Teacher, Who alone can give such teaching, mystically represented as teaching
|
||||
upon a mountain. And when He was set. The attitude of sitting while teaching
|
||||
appertaineth to the majesty of His instruction. His disciples came unto Him
|
||||
nearer in the body, to hear those precepts, by the fulfillment of which they
|
||||
should be nearer in spirit. And He opened His Mouth, and taught them, saying
|
||||
these words appear redundant to the sense. It may possibly be that this more
|
||||
pompous introduction is adopted on account of the exceptional length of the
|
||||
discourse to follow. But it may also be that these words are not really
|
||||
redundant, but the pointed declaration that He now opened His Own Mouth, Who,
|
||||
under the Old Law, had been used to open the mouths of the Prophets.
|
||||
|
||||
|
||||
And now, what saith He? Blessed are the poor in spirit, for theirs is the
|
||||
kingdom of heaven. We have read where it is written concerning the lusting
|
||||
after temporal things: The wandering of the desire is vanity and presumption
|
||||
of spirit. Presumption of spirit signifieth rashness and pride. We are used to
|
||||
say of proud people that they are men of high spirit, and we say well, since
|
||||
spirit is only one of the Latin names for wind. Who hath not heard the proud
|
||||
spoken of as puffed up, as if they were blown out with wind? Hence, alas, the
|
||||
Apostle saith: Knowledge puffeth up, but charity edifieth. By the poor in
|
||||
spirit, who are here called blessed, are rightly to be understood such as are
|
||||
lowly and fear God, that is, have not got minds puffed up with windy vanity.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
@@ -2,10 +2,14 @@
|
||||
# Sourced directly from web/www/horas/Latin/Sancti/10-24.txt,
|
||||
# English/Sancti/10-24.txt. Nocturn 2: Lectio4-6, St. Bonaventure's own
|
||||
# sermon on the Holy Angels (no. 5, on St. Raphael), combined into one
|
||||
# reading. Nocturn 3: the Gospel citation ends "Et réliqua"/"And so on"
|
||||
# with no full pericope given -- per the bare-incipit convention, only
|
||||
# the homily (Lectio7-9, St. John Chrysostom) is authored, isGospel:
|
||||
# false, no citation field.
|
||||
# reading. Nocturn 3: the Matins lesson's own Gospel citation ends "Et
|
||||
# réliqua"/"And so on" with no full pericope given there -- but same
|
||||
# "chase it down via the Mass propers" pattern as all-saints.yml's own
|
||||
# 2026-09-05 update: the full John 5:1-4 text is given in full at
|
||||
# missa/Latin/Sancti/10-24.txt:51-54, missa/English/Sancti/10-24.txt:
|
||||
# 42-45 (the Bethesda pool healing), so authored here as a real
|
||||
# isGospel: true entry rather than skipped, followed by the homily
|
||||
# (Lectio7-9, St. John Chrysostom).
|
||||
id: st-raphael-archangel
|
||||
readings:
|
||||
- nocturn: 2
|
||||
@@ -136,6 +140,29 @@ readings:
|
||||
prayers before God.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: true
|
||||
citation: { la: "Joann 5:1-4", en: "John 5:1-4" }
|
||||
text:
|
||||
la: >-
|
||||
In illo témpore: Erat dies festus Judæórum, et ascéndit Jesus Jerosólymam.
|
||||
Est autem Jerosólymis Probática piscína, quæ cognominátur hebráice
|
||||
Bethsaida, quinque pórticus habens. In his jacébat multitúdo magna
|
||||
languéntium, cæcórum, claudórum, aridórum exspectántium aquæ motum.
|
||||
Angelus autem Dómini descendébat secúndum tempus in piscínam, et movebátur
|
||||
aqua. Et, qui prior descendísset in piscínam post motiónem aquæ, sanus
|
||||
fiebat, a quacúmque detinebátur infirmitáte.
|
||||
en: >-
|
||||
At that time, there was a feast of the Jews, and Jesus went up to
|
||||
Jerusalem. Now there is at Jerusalem, by the Sheepgate, a pool called in
|
||||
Hebrew Bethsaida, having five porticoes. In these were lying a great
|
||||
multitude of the sick, blind, lame, and those with shriveled limbs,
|
||||
waiting for the moving of the water. For an Angel of the Lord used to
|
||||
come down at certain times into the pool, and the water was troubled.
|
||||
And the first to go down into the pool after the troubling of the water
|
||||
was cured of whatever infirmity he had.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. John Chrysostom, Homily 35 (or 36) on John"
|
||||
|
||||
Reference in New Issue
Block a user