Author Matins temporal-cycle nocturn readings for Advent through Ascensiontide
Extends the post-Pentecost nocturn-readings sweep to the other 26 temporal ids spanning the rest of the liturgical year — Advent, Christmastide, post-Epiphany, Septuagesima through Lent, Passiontide/Holy Week, and Eastertide — transcribed directly from the reference engine's own per-season Tempora source files. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01ME8QNPdEmHSbSx1r6VmDRG
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# Nocturn 2-3, Second Sunday of Advent (temporalId advent-2). Sourced from
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# Tempora/Adv2-0.txt (Latin) / English/Tempora/Adv2-0.txt. See
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# advent-1.yml for the general sweep method.
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#
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# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Jerome's
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# Commentary on Isaiah, Book 4, on Isaiah 11 - combined into one reading.
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# Responsory: Lectio4's own (Responsory4, "Ecce veniet Dominus").
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#
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# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
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# Gospel incipit (Matt 11:2-10, "Et réliqua") - Pope St. Gregory the
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# Great's Homily 6 on the Gospels begins within Lectio7 itself, same
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# pattern as advent-1. Combined Lectio7's homily portion (incipit dropped)
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# with Lectio8-9, using Responsory7 ("Egrediétur Dóminus de Samaría").
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id: advent-2
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Jerome, Commentary on Isaiah, Book 4"
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text:
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la: >-
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Et egrediétur virga de radíce Jesse. Usque ad principium visiónis, vel pónderis Babylónis, quod
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vidit Isaías, fílius Amos, omnis hæc prophetía de Christo est: quam per partes vólumus explanare,
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ne simul propósita atque disserta lectóris confundat memóriam. Virgam et florem de radíce Jesse
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ipsum Dóminum Judæi interpretántur: quod scilicet in virga regnántis poténtia, in flore
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pulchritúdo monstrétur.
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Nos autem virgam de radíce Jesse sanctam Mariam Vírginem intelligámus, quæ nullum hábuit sibi
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frúticem cohæréntem, de qua et supra légimus: Ecce virgo concípiet et pariet fílium. Et florem,
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Dóminum Salvatórem, qui dicit in Cántico canticórum: Ego flos campi, et lílium convallium.
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Super hunc ígitur florem, qui de trunco et radíce Jesse per Mariam Vírginem repénte consúrget,
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requiéscet Spíritus Dómini: quia in ipso complácuit omnem plenitúdinem divinitátis habitáre
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corporáliter: nequáquam per partes, ut in ceteris Sanctis: sed juxta Evangélium eórum, quod
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Hebræo sermóne conscríptum legunt Nazaræi: Descéndet super eum omnis fons Spíritus Sancti.
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Dóminus autem Spíritus est: et ubi Spíritus Dómini, ibi libertas.
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en: >-
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And there shall come forth a rod out of the stem of Jesse. From the beginning of the Book of
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this Prophet till the thirteenth chapter, where commenceth the vision, or burden of Babylon, the
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whole of the vision of Isaiah, the son of Amoz, is one continual prophecy of Christ. We must
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explain it part by part, for if we were to take it all at once, the memory of the reader would
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be confused. According to the Jewish commentators, the rod and the flower would both relate to
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the Lord Himself. They take the rod to mean the sceptre of His Royal dominion, and the flower
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the loveliness of His beauty.
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We, however, understand that the rod out of the root of Jesse signifieth the holy Virgin Mary.
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She was a clean stem that had as yet put forth no shoot; as we have read above: Behold, the
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Virgin shall conceive and bear a son. And the flower we believe to mean the Lord our Redeemer,
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Who hath elsewhere compared Himself to a flower: I am a flower of the plain, and a lily of the
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valleys.
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The Spirit of the Lord then shall rest upon this flower; this flower which shall come forth from
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the stem and roots of Jesse by means of the Virgin Mary. And truly the Spirit of the Lord did
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rest upon our Redeemer. It is written that in Him dwelleth all the fulness of the Godhead
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bodily. The Spirit was not shed on Him by measure, as it is upon the Saints. To Him we may apply
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the words of the Hebrew Gospel used by the Nazarenes: The whole fountain of the Holy Ghost shall
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be poured forth upon Him. The Lord is a spirit, and where the Spirit of the Lord is, there is
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liberty.
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responsory:
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la: "R. Ecce véniet Dóminus, protéctor noster, Sanctus Israël, * Corónam regni habens in cápite suo.\nV. Et dominábitur a mari usque ad mare, et a flúmine usque ad términos orbis terrárum.\nR. Corónam regni habens in cápite suo."
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en: "R. Behold, there cometh the Lord, our defender, the Holy One of Israel, * Wearing a royal crown upon His head.\nV. And His dominion shall be from sea even to sea, and from the river even to the ends of the earth.\nR. Wearing a royal crown upon His head."
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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: "Pope St. Gregory the Great, Homily 6 on the Gospels"
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text:
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la: >-
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Visis tot signis tantísque virtútibus, non scandalizári quisque pótuit, sed admirári. Sed
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infidélium mens grave in illo scándalum pértulit, cum eum post tot mirácula moriéntem vidit.
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Unde et Paulus dicit: Nos autem prædicámus Christum crucifíxum, Judǽis quidem scándalum,
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géntibus autem stultítiam. Stultum quippe homínibus visum est, ut pro homínibus Auctor vitæ
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morerétur: et inde contra eum homo scándalum sumpsit, unde ei ámplius débitor fíeri débuit. Nam
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tanto Deus ab homínibus dígnius honorándus est, quanto pro homínibus et indígna suscépit.
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Quid est ergo dicere: Beátus qui non fúerit scandalizátus in me; nisi apérta voce abjectiónem
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mortis suæ humilitátemque signare? Ac si patenter dicat: Mira quidem facio, sed abjecta pérpeti
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non dedignor. Quia ergo moriéndo te súbsequor, cavéndum valde est homínibus, ne in me mortem
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despíciant, qui signa venerántur.
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Sed dimissis Joánnis discípulis, quid de eodem Joánne turbis dicat, audiámus: Quid exístis in
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desértum vidére? Arúndinem vento agitatam? Quod videlicet non asseréndo, sed negando intulit.
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Arúndinem quippe mox ut aura contígerit, in partem álteram inflectit. Et quid per arúndinem, nisi
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carnalis animus designátur? Qui mox ut favore vel detractióne tangitur, statim in partem
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quámlibet inclinátur?
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en: >-
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The sight of so many signs and so many mighty works should have been a source of wonder, and
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not a stumbling-block. And yet the unfaithful found these very works a rock of offence, when
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they afterwards saw Him Who had worked so many miracles dying on the Cross. Hence Paul saith:
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"We preach Christ crucified, unto the Jews a stumbling-block and unto the Gentiles foolishness."
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It is indeed folly in the eyes of men to say that the Author of life died for men and thus men
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put as a stumbling-block to hinder them from coming to Jesus, the very thing that doth oblige
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them the most unto Him. For the more humbling God hath undergone for man's sake, the more worthy
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is He that man should worship Him.
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And blessed is he, whosoever shall not be offended in Me. Now what is this, but a plain mention
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of that time, when He afterwards humbled Himself, becoming obedient unto death, even the death
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of the Cross? It is as if He said: I indeed do wonderful works, but the day will come when I
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shall not refuse to suffer shame and evil treatment. Take heed then, ye who now worship Me for
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the works' sake, that when I come to die ye despise Me not for My death's sake.
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And, as the disciples of John departed, what did Jesus say unto the multitudes concerning this
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same John? Let us hear. What went ye out into the wilderness to see? A reed shaken with the
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wind? Here our Lord teacheth not by assertion, but by negation. Now a reed is a thing so made
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that as soon as the wind bloweth upon it, it bendeth it over toward the opposite quarter. And the
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fleshly-minded man is like a human reed. As he is praised or blamed so he bendeth himself in the
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one direction or the other.
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responsory:
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la: "R. Egrediétur Dóminus de Samaría ad portam, quæ réspicit ad Oriéntem: et véniet in Béthlehem ámbulans super aquas redemptiónis Judæ: * Tunc salvus erit omnis homo: quia ecce véniet.\nV. Et præparábitur in misericórdia sólium ejus, et sedébit super illud in veritáte.\nR. Tunc salvus erit omnis homo: quia ecce véniet."
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en: "R. The Lord shall go forth out of Samaria unto the gate that looketh toward the East; and He shall come into Bethlehem, walking upon the waters of the redemption of Judah. * Then shall every one be saved for, behold, He cometh.\nV. And in mercy shall His throne be established, and He shall sit upon it in truth.\nR. Then shall every one be saved for, behold, He cometh."
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status: { la: verified, en: verified }
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