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:
@@ -8,11 +8,25 @@
|
||||
# Venerable Bede's sermon. No responsory given in the source for these
|
||||
# lessons.
|
||||
#
|
||||
# Checked 2026-09-05 for a missing Gospel pairing: this Bede sermon is
|
||||
# genuinely Nocturn 2, not Gospel-tied. This feast's real Nocturn 3
|
||||
# (Lectio7-9, unauthored here) is a different homily entirely -- St.
|
||||
# Augustine on Matt 5:1-12 (the Beatitudes) -- confirmed via
|
||||
# horas/Latin/Sancti/11-01.txt directly. No pairing added.
|
||||
# Update (2026-09-05, corrected): the 2026-09-05 note above was itself
|
||||
# the gap -- Nocturn 3's own Gospel (Matt 5:1-12, the Beatitudes) and
|
||||
# St. Augustine's homily on it (Lib. 1 De Sermone Domini in Monte,
|
||||
# Lectio7-9 combined into one continuous excerpt, same "combine the
|
||||
# split lessons" treatment Lectio4-6/Nocturn 2 already got above) were
|
||||
# left unauthored on the mistaken assumption that a duplex-1-classis
|
||||
# feast like this one shouldn't carry its own Gospel/homily pairing.
|
||||
# Per direct instruction (user, 2026-09-05): a duplex-majus+ feast's
|
||||
# own real scripture reading -- which may well be a Gospel -- is fine
|
||||
# to include, so it's added here now. Homily sourced directly from
|
||||
# horas/Latin/Sancti/11-01.txt:212-230, English/Sancti/11-01.txt:120-132.
|
||||
# The Gospel pericope itself is Matins' own Lectio7 gives only the bare
|
||||
# incipit ("Et réliqua") -- same pattern as annunciation.yml's own
|
||||
# 2026-09-05 update -- so the full Matt 5:1-12 text is instead pulled
|
||||
# from the Mass propers, which give it in full: Latin from
|
||||
# missa/Latin/Sancti/06-05.txt:42 (All Saints' own
|
||||
# missa/Latin/Sancti/11-01.txt's [Evangelium] redirects there,
|
||||
# `@Sancti/06-05`), English from missa/English/Sancti/11-01.txt:27-30
|
||||
# (given directly, not by redirect).
|
||||
id: all-saints
|
||||
readings:
|
||||
- nocturn: 2
|
||||
@@ -83,3 +97,111 @@ readings:
|
||||
Paul, where he saith: The sufferings of this present time are not worthy to be compared
|
||||
with the glory which shall be revealed in us.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: true
|
||||
citation: { la: "Matt 5:1-12", en: "Matt 5:1-12" }
|
||||
text:
|
||||
la: >-
|
||||
In illo témpore: Videns Jesus turbas, ascéndit in montem, et cum sedísset,
|
||||
accessérunt ad eum discípuli ejus, et apériens os suum, docébat eos, dicens:
|
||||
Beáti páuperes spíritu: quóniam ipsórum est regnum cœlórum. Beáti mites:
|
||||
quóniam ipsi possidébunt terram. Beáti, qui lugent: quóniam ipsi
|
||||
consolabúntur. Beáti, qui esúriunt et sítiunt justítiam: quóniam ipsi
|
||||
saturabúntur. Beáti misericórdes: quóniam ipsi misericórdiam consequántur.
|
||||
Beáti mundo corde: quóniam ipsi Deum vidébunt. Beáti pacífici: quóniam fílii
|
||||
Dei vocabúntur. Beáti, qui persecutiónem patiúntur propter justítiam: quóniam
|
||||
ipsórum est regnum cœlórum. Beáti estis, cum maledíxerint vobis et persecúti
|
||||
vos fúerint, et díxerint omne malum advérsum vos, mentiéntes, propter me:
|
||||
gaudete et exsultáte, quóniam merces vestra copiósa est in cœlis.
|
||||
en: >-
|
||||
At that time, Jesus seeing the crowds, went up the mountain. And when He was
|
||||
seated, His disciples came to Him. And opening His mouth He taught them,
|
||||
saying, Blessed are the poor in spirit, for theirs is the kingdom of heaven.
|
||||
Blessed are the meek, for they shall possess the earth. Blessed are they who
|
||||
mourn, for they shall be comforted. Blessed are they who hunger and thirst for
|
||||
justice, for they shall be satisfied. Blessed are the merciful, for they shall
|
||||
obtain mercy. Blessed are the clean of heart, for they shall see God. Blessed
|
||||
are the peacemakers, for they shall be called children of God. Blessed are
|
||||
they who suffer persecution for justice' sake, for theirs is the kingdom of
|
||||
heaven. Blessed are you when men reproach you, and persecute you, and,
|
||||
speaking falsely, say all manner of evil against you, for My sake. Rejoice
|
||||
and exult, because your reward is great in heaven.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop, Book 1 on the Lord's Sermon on the Mount"
|
||||
text:
|
||||
la: >-
|
||||
Si quǽritur quid signíficet mons, bene intellégitur significáre majóra præcépta
|
||||
justítiæ, quia minóra erant quæ Judǽis data sunt. Unus tamen Deus per sanctos
|
||||
prophétas et fámulos suos, secúndum ordinatíssimam distributiónem témporum,
|
||||
dedit minóra præcépta pópulo, quem adhuc timóre alligári oportébat: et per
|
||||
Fílium suum majóra pópulo, quem caritáte jam liberári convénerat. Cum autem
|
||||
minóra minóribus, majóra majóribus dantur, ab eo dantur, qui solus novit
|
||||
congruéntem suis tempóribus géneri humáno exhibére medicínam.
|
||||
|
||||
|
||||
Nec mirum est, quod dantur præcépta majóra propter regnum cælórum, et minóra
|
||||
data sunt propter regnum terrénum, ab eódem uno Deo, qui fecit cælum et terram.
|
||||
De hac ergo justítia, quæ major est, per prophétam dícitur: Justítia tua sicut
|
||||
montes Dei: et hoc bene signíficat, quod ab uno magístro, solo docéndis tantis
|
||||
rebus idóneo, docétur in monte. Sedens autem docet, quod pértinet ad dignitátem
|
||||
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