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, First Sunday of Advent (temporalId advent-1). Sourced from
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# the reference engine's Tempora/Adv1-0.txt (Latin) / English/Tempora/
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# Adv1-0.txt. Part of the temporal-cycle nocturn-readings sweep extending
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# the post-Pentecost season's method (see post-pentecost-01.yml/-02.yml
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# and TODO.md's "Temporal-cycle nocturn-readings sweep") to the rest of
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# the liturgical year.
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#
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# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
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# 8th Sermon on the December Fast and almsgiving - no source break,
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# combined into one reading. Responsory: Lectio4's own (Responsory4, "Ave
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# Maria").
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#
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# Nocturn 3 (Lectio7-9): Lectio7 itself already carries real homily prose
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# after its bare Gospel incipit (Luke 21:25-33, "Et réliqua") - Pope St.
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# Gregory the Great's own Homily 1 on the Gospels begins within Lectio7,
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# not just at Lectio8 (distinct from the post-pentecost-02-style pattern
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# where the homily proper only starts at the lesson after the incipit).
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# Combined Lectio7's homily portion (incipit dropped) with Lectio8-9 into
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# one continuous reading, using Responsory7 ("Ecce virgo concipiet") - the
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# first responsory of the group the combined reading actually spans.
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id: advent-1
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Leo the Great, Sermon 8 on the December Fast and Almsgiving"
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text:
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la: >-
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Cum de advéntu regni Dei, et de mundi fine ac témporum, discípulos suos Salvátor instrúeret,
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totámque Ecclésiam suam in Apóstolis erudíret: Cavéte, inquit, ne forte gravéntur corda vestra in
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crápula, et ebrietáte, et cogitatiónibus sæculáribus. Quod útique præcéptum, dilectíssimi, ad nos
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speciálius pertinére cognóscimus, quibus denuntiátus dies, etiámsi est occúltus, non dubitátur
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esse vicínus.
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Ad cujus advéntum omnem hóminem cónvenit præparári: ne quem aut ventri déditum, aut curis
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sæculáribus invéniat implicátum. Quotidiáno enim, dilectíssimi, experiménto probátur, potus
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satietáte áciem mentis obtúndi, et cibórum nimietáte vigórem cordis hebetári; ita ut delectátio
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edéndi étiam córporum contrária sit salúti, nisi rátio temperántiæ obsístat illécebræ, et quod
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futúrum est óneri, súbtrahat voluptáti.
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Quamvis enim sine ánima nihil caro desíderet, et inde accípiat sensus, unde sumit et motus:
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ejúsdem tamen est ánimæ, quædam sibi súbditæ negáre substántiæ, et interióri judício ab
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inconveniéntibus exterióra frenáre: ut a corpóreis cupiditátibus sǽpius líbera, in aula mentis
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possit divínæ vacáre sapiéntiæ: ubi omni strépitu terrenárum silénte curárum, in meditatiónibus
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sanctis, et in delíciis lætétur ætérnis.
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en: >-
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Our Saviour Himself instructed His disciples concerning the times and seasons of the coming of
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the Kingdom of God and the end of the world, and He hath given the same teaching to the Church
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by the mouth of His Apostles. In connection with this subject then, Our Lord biddeth us beware
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lest we let our hearts grow heavy through excess of meat and drink, and worldly thoughts. Dearly
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beloved brethren, we know how that this warning applieth particularly to us. We know that that
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day is coming, and though for a season we know not the very hour, yet this we know, that it is
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near.
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Let every man then make himself ready against the coming of the Lord, so that He may not find
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him making his belly his god, or the world his chief care. Dearly beloved brethren, it is a
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matter of every day experience that fulness of drink dulleth the keenness of the mind, and that
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excess of eating unnerveth the strength of the will. The very stomach protesteth that gluttony
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doth harm to the bodily health, unless temperance get the better of desire, and the thought of
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the indigestion afterward check the indulgence of the moment.
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The body without the soul hath no desires; its sensibility cometh from the same source as its
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movements. And it is the duty of a man with a reasonable soul to deny something to his lower
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nature and to keep back the outer man from things unseemly. Then will his soul, free from fleshly
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cravings, sit often at leisure in the palace of the mind, dwelling on the wisdom of God. There,
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when the roar and rattle of earthly cares are stilled, will she feed on holy thoughts and
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entertain herself with the expectation of the everlasting joy.
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responsory:
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la: "R. Ave, María, grátia plena, Dóminus tecum: * Spíritus Sanctus supervéniet in te, et virtus Altíssimi obumbrábit tibi: quod enim ex te nascétur Sanctum, vocábitur Fílius Dei.\nV. Quómodo fiet istud, quóniam virum non cognósco? Et respóndens Angelus, dixit ei.\nR. Spíritus Sanctus supervéniet in te, et virtus Altíssimi obumbrábit tibi: quod enim ex te nascétur Sanctum, vocábitur Fílius Dei."
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en: "R. Hail, Mary, full of grace; the Lord is with thee; * The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore, also that Holy Thing Which shall be born of thee shall be called the Son of God.\nV. How shall this be, seeing I know not a man? And the Angel answered and said unto her,\nR. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore, also that Holy Thing Which shall be born of thee shall be called the Son of God."
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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 1 on the Gospels"
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text:
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la: >-
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Dóminus ac Redémptor noster parátos nos inveníre desíderans, senescéntem mundum quæ mala
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sequántur denúntiat, ut nos ab ejus amóre compéscat. Appropinquántem ejus términum quantæ
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percussiónes prævéniant, innotéscit: ut, si Deum metúere in tranquillitáte nólumus, saltem
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vicínum ejus judícium vel percussiónibus attríti timeámus.
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Huic étenim lectióni sancti Evangélii, quam modo vestra fratérnitas audívit, paulo supérius
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Dóminus præmísit, dicens: Exsúrget gens contra gentem, et regnum advérsus regnum: et erunt
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terræmótus magni per loca, et pestiléntiæ, et fames. Et quibúsdam interpósitis, hoc, quod modo
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audístis, adjúnxit: Erunt signa in sole, et luna, et stellis, et in terris pressúra géntium præ
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confusióne sónitus maris, et flúctuum. Ex quibus profécto ómnibus ália jam facta cérnimus, ália
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in próximo ventúra formidámus.
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Nam gentem contra gentem exsúrgere, earúmque pressúram terris insístere, plus jam in nostris
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tempóribus cérnimus, quam in codícibus légimus. Quod terræmótus urbes innúmeras óbruat, ex áliis
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mundi pártibus scitis quam frequénter audívimus. Pestiléntias sine cessatióne pátimur. Signa vero
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in sole, et luna, et stellis, adhuc apérte mínime vídimus: sed quia et hæc non longe sint, ex ipsa
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jam áëris immutatióne collígimus.
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en: >-
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Our Lord and Saviour wisheth to find us ready at His second coming. Therefore He telleth us what
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will be the evils of the world as it groweth old, that He may wean our hearts from worldly
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affections. Here we read what great convulsions will go before the end, that, if we will not
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fear God in our prosperity, we may at least be scourged into fearing His judgment when it is at
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hand.
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Immediately before the passage which hath just been read from the Gospel, are found the
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following words of our Lord, Nation shall rise against nation, and kingdom against kingdom, and
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great earthquakes shall be in diverse places, and pestilences and famines. Then, after a few more
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verses, cometh today's Gospel. There shall be signs in the sun, and in the moon, and in the
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stars; and upon the earth distress of nations with perplexity, the sea and the waves roaring. Now
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some of these things are come to pass already, and we fear the others are not far off.
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In these our days we see nation rise against nation, and their distress over all the earth, more
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than we read in books hath ever come to pass of old time. Ye know also how often we hear of
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earthquakes overwhelming countless cities in other parts of the world. As for pestilences, we
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suffer from them ourselves, with hardly any intermission. As yet we do not see signs in the sun,
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and in the moon, and in the stars; but the changes of seasons and climates warn us that we may
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look for these also before long.
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responsory:
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la: "R. Ecce virgo concípiet, et páriet fílium, dicit Dóminus: * Et vocábitur nomen ejus Admirábilis, Deus, Fortis.\nV. Super sólium David, et super regnum ejus sedébit in ætérnum.\nR. Et vocábitur nomen ejus Admirábilis, Deus, Fortis."
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en: "R. Behold, the Virgin shall conceive, and bear a son, saith the Lord; * And His name shall be called Wonderful, the Mighty God.\nV. He shall sit upon the throne of David, and upon his kingdom for ever.\nR. And His name shall be called Wonderful, the Mighty God."
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status: { la: verified, en: verified }
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@@ -0,0 +1,118 @@
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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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@@ -0,0 +1,134 @@
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# Nocturn 2-3, Third Sunday of Advent (temporalId advent-3). Sourced from
|
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# Tempora/Adv3-0.txt (Latin) / English/Tempora/Adv3-0.txt. See
|
||||
# advent-1.yml for the general sweep method.
|
||||
#
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||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
|
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# 2nd Sermon on the December Fast and Almsgiving. Responsory: Lectio4's
|
||||
# own (Responsory4, "Ægypte, noli flere").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (John 1:19-28, "Et réliqua") - Pope St. Gregory the
|
||||
# Great's Homily 7 on the Gospels begins within Lectio7 itself, same
|
||||
# pattern as advent-1/-2. Combined Lectio7's homily portion (incipit
|
||||
# dropped) with Lectio8-9, using Responsory7 ("Veni, Dómine, et noli
|
||||
# tardáre").
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id: advent-3
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||||
readings:
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||||
- nocturn: 2
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||||
isGospel: false
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||||
source: "St. Leo the Great, Sermon 2 on the December Fast and Almsgiving"
|
||||
text:
|
||||
la: >-
|
||||
Quod témporis rátio, et devotiónis nostræ ádmonet consuetúdo, pastoráli vobis, dilectíssimi,
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||||
sollicitúdine prædicámus, décimi mensis celebrándum esse jejúnium, quo pro consummáta perceptióne
|
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ómnium frúctuum, digníssime largitóri eórum Deo continéntiæ libámen offértur. Quid enim potest
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||||
efficácius esse jejúnio? cujus observántia appropinquámus Deo, et resisténtes diábolo, vítia
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blanda superámus.
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Semper enim virtúti cibus jejúnium fuit. De abstinéntia dénique pródeunt castæ cogitatiónes,
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||||
rationábiles voluntátes, salubrióra consília: et per voluntárias afflictiónes caro concupiscéntiis
|
||||
móritur, virtútibus spíritus innovátur. Sed quia non solo jejúnio animárum nostrárum salus
|
||||
acquíritur, jejúnium nostrum misericórdiis páuperum suppleámus. Impendámus virtúti, quod
|
||||
subtráhimus voluptáti. Fiat reféctio páuperis abstinéntia jejunántis.
|
||||
|
||||
|
||||
Studeámus viduárum defensióni, pupillórum utilitáti, lugéntium consolatióni, dissidéntium paci.
|
||||
Suscipiátur peregrínus, adjuvétur oppréssus, vestiátur nudus, foveátur ægrótus: ut quicúmque
|
||||
nostrum de justis labóribus auctóri bonórum ómnium Deo sacrifícium hujus pietátis obtúlerit, ab
|
||||
eodem regni cæléstis prǽmium percípere mereátur. Quarta ígitur et sexta Feria jejunémus; Sábbato
|
||||
autem apud beátum Petrum Apóstolum páriter vigilémus: cujus suffragántibus méritis, quæ póscimus,
|
||||
impetráre possímus per Dóminum nostrum Jesum Christum, qui cum Patre et Sancto Spíritu vivit et
|
||||
regnat in sǽcula sæculórum. Amen.
|
||||
en: >-
|
||||
Dearly beloved brethren, with the care which becometh us as the shepherd of your souls, we urge
|
||||
upon you the rigid observance of this December Fast. The month of December hath come round
|
||||
again, and with it this devout custom of the Church. The fruits of the year, which is drawing
|
||||
to a close, are now all gathered in, and we most meetly offer our abstinence to God as a
|
||||
sacrifice of thanksgiving. And what can be more useful than fasting, that exercise by which we
|
||||
draw nigh to God, make a stand against the devil, and overcome the softer enticements of sin?
|
||||
|
||||
|
||||
Fasting hath ever been the bread of strength. From abstinence proceed pure thoughts, reasonable
|
||||
desires, and healthy counsels. By voluntary mortifications the flesh dieth to lust, and the soul
|
||||
is renewed in might. But since fasting is not the only mean whereby we get health for our souls,
|
||||
let us add to our fasting works of mercy. Let us spend in good deeds what we take from
|
||||
indulgence. Let our fast become the banquet of the poor.
|
||||
|
||||
|
||||
Let us defend the widow and serve the orphan; let us comfort the afflicted and reconcile the
|
||||
estranged; let us take in the wanderer and succour the oppressed; let us clothe the naked and
|
||||
cherish the sick. And may every one of us that shall offer to the God of all goodness this Advent
|
||||
sacrifice of fasting and alms be by Him fitted to receive an eternal reward in His heavenly
|
||||
kingdom! We fast on Wednesday and Friday; and there is likewise a Vigil on Saturday at the Church
|
||||
of St. Peter, that by his good prayers we may the more effectually obtain what we ask for,
|
||||
through our Lord Jesus Christ, Who with the Father and the Holy Ghost, liveth and reigneth, God,
|
||||
world without end. Amen.
|
||||
responsory:
|
||||
la: "R. Ægýpte, noli flere, quia Dominátor tuus véniet tibi, ante cujus conspéctum movebúntur abýssi, * Liberáre pópulum suum de manu poténtiæ.\nV. Ecce véniet Dóminus exercítuum, Deus tuus cum potestáte magna.\nR. Liberáre pópulum suum de manu poténtiæ."
|
||||
en: "R. Weep not, O Egypt, for the Ruler cometh unto thee, and the depths shall be moved at His presence. * To deliver His people out of the hand of the mighty.\nV. Behold, the Lord of hosts, thy God, cometh with great power.\nR. To deliver His people out of the hand of the mighty."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 7 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Ex hujus nobis lectiónis verbis, fratres caríssimi, Joánnis humílitas commendátur: qui cum tantæ
|
||||
virtútis esset, ut Christus credi potuísset, elégit sólide subsístere in se, ne humána opinióne
|
||||
raperétur inániter super se. Nam conféssus est, et non negávit: et conféssus est, Quia non sum
|
||||
ego Christus. Sed qui dixit, Non sum; negávit plane quod non erat, sed non negávit quod erat: ut
|
||||
veritátem loquens, ejus membrum fíeret, cujus sibi nomen falláciter non usurpáret. Cum ergo non
|
||||
vult appétere nomen Christi, factus est membrum Christi: quia dum infirmitátem suam stúduit
|
||||
humíliter agnóscere, illíus celsitúdinem méruit veráciter obtinére.
|
||||
|
||||
|
||||
Sed cum ex lectióne alia, Redemptóris nostri senténtia ad mentem redúcitur, ex hujus lectiónis
|
||||
verbis nobis quǽstio valde impléxa generátur. Alio quippe in loco inquisítus a discípulis
|
||||
Dóminus de Elíæ advéntu, respóndit: Elías jam venit, et non cognovérunt eum, sed fecérunt in eum
|
||||
quæcúmque voluérunt: et, si vultis scire, Joánnes ipse est Elías. Requisítus autem Joánnes dicit:
|
||||
Non sum Elías. Quid est hoc, fratres caríssimi, quia quod Véritas affírmat, hoc prophéta
|
||||
Veritátis negat? Valde namque inter se divérsa sunt: Ipse est: et, Non sum. Quómodo ergo prophéta
|
||||
veritátis est, si ejusdem Veritátis sermónibus concors non est?
|
||||
|
||||
|
||||
Sed si subtíliter véritas ipsa requirátur, hoc quod inter se contrárium sonat, quómodo contrárium
|
||||
non sit, invenítur. Ad Zacharíam namque de Joánne Angelus dicit: Ipse præcédet ante illum in
|
||||
spíritu et virtúte Elíæ. Qui idcírco ventúrus in spíritu et virtúte Elíæ dícitur, quia sicut
|
||||
Elías secúndum Dómini advéntum prævéniet, ita Joánnes prævénit primum. Sicut ille præcúrsor
|
||||
ventúrus est Júdicis, ita iste præcúrsor est factus Redemptóris. Joánnes ígitur in spíritu Elías
|
||||
erat, in persóna Elías non erat. Quod ergo Dóminus fatétur de spíritu, hoc Joánnes dénegat de
|
||||
persóna.
|
||||
en: >-
|
||||
Dearly beloved brethren, the first thing which striketh us in today's Gospel is the
|
||||
lowly-mindedness of John. He was so great that it was thought he might be the Christ; yet he
|
||||
soberly chose rather to seem only what he really was, than to let the belief of men invest him
|
||||
with a dignity which did not belong to him; for he confessed, and denied not, but confessed, I am
|
||||
not the Christ, at the same time he would not deny what he was in reality; and thus his very
|
||||
truth-speaking made him a member of Him Whose title he would not by falsehood take. In that he
|
||||
arrogated not to himself the name of Christ, he became a member of Christ. While he humbly strove
|
||||
to confess his own weakness, he earned by his simplicity a part in the grandeur of his Master.
|
||||
|
||||
|
||||
In considering this subject we find an apparent contradiction between one of John's statements,
|
||||
and the saying of our Redeemer recorded in another part of the Gospel. When His disciples asked
|
||||
our Lord regarding the coming of Elias, He answered: Elias is come already, and they knew him
|
||||
not, but have done unto him whatsoever they listed. And if ye will receive it, this (that is,
|
||||
John) is Elias. But when John was asked if he was Elias, he answered: I am not. How comes it
|
||||
then, dearly beloved brethren, that we find the Truth Itself asserting what the prophet of the
|
||||
Truth denied? It must evidently be that our Lord meant one thing and John another, when the Lord
|
||||
said, This is, and John, I am not. For how can he be the prophet of truth, if he speak not
|
||||
according to the word of Him Who is the Eternal Truth?
|
||||
|
||||
|
||||
Let us then more minutely examine these words, and we shall find that there is no real
|
||||
contradiction. When the Angel announced to Zacharias the coming birth of John he said: He shall
|
||||
go before Him in the spirit and power of Elias. As the old Elias will come again before the
|
||||
Second Advent of the Lord, so did John, as the new Elias, go before the First Advent, in the
|
||||
spirit and power of Elias. As the old Elias will be the Fore-runner of the Judge, so the new
|
||||
Elias was the Forerunner of the Saviour. John then was Elias in spirit, but not in person; and
|
||||
our Lord asserteth of the spirit what John denieth of the person.
|
||||
responsory:
|
||||
la: "R. Veni, Dómine, et noli tardáre: reláxa facínora plebi tuæ, * Et révoca dispérsos in terram suam.\nV. Excita, Dómine, poténtiam tuam, et veni, ut salvos fácias nos.\nR. Et révoca dispérsos in terram suam."
|
||||
en: "R. O Lord, come and make no tarrying; loosen the bonds of thy people. * And gather again into their own land them that are scattered abroad.\nV. O Lord, stir up thy strength, and come and save us.\nR. And gather again into their own land them that are scattered abroad."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,135 @@
|
||||
# Nocturn 2-3, Fourth Sunday of Advent (temporalId advent-4). Sourced from
|
||||
# Tempora/Adv4-0.txt (Latin) / English/Tempora/Adv4-0.txt. See
|
||||
# advent-1.yml for the general sweep method. (When Dec 24 itself falls on
|
||||
# this Sunday, calendar/temporal-id.ts's own Vigil-of-Christmas override
|
||||
# takes over that specific date's identity - see vigil-of-christmas.yml -
|
||||
# so this file governs the other six possible dates for Advent 4.)
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
|
||||
# 1st Sermon on the December Fast and Almsgiving. Responsory: Lectio4's
|
||||
# own (Responsory4, "Nascétur nobis párvulus").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Luke 3:1-6, "Et réliqua") - Pope St. Gregory the Great's
|
||||
# Homily 20 on the Gospels begins within Lectio7 itself, same pattern as
|
||||
# advent-1/-2/-3. Combined Lectio7's homily portion (incipit dropped) with
|
||||
# Lectio8-9, using Responsory7 ("Jurávi, dicit Dóminus").
|
||||
id: advent-4
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Leo the Great, Sermon 1 on the December Fast and Almsgiving"
|
||||
text:
|
||||
la: >-
|
||||
Si fidéliter, dilectíssimi, atque sapiénter creatiónis nostræ intelligámus exórdium, inveniémus
|
||||
hóminem ideo ad imáginem Dei cónditum, ut imitátor sui esset auctóris: et hanc esse naturálem
|
||||
nostri géneris dignitátem, si in nobis, quasi in quodam spéculo, divínæ benignitátis forma
|
||||
respléndeat. Ad quam quotídie nos útique réparat grátia Salvatóris, dum quod cécidit in Adam
|
||||
primo, erígitur in secúndo.
|
||||
|
||||
|
||||
Causa autem reparatiónis nostræ non est nisi misericórdia Dei: quem non diligerémus, nisi prius
|
||||
nos ipse dilígeret, et ténebras ignorántiæ nostræ, suæ veritátis luce discúteret. Quod per sanctum
|
||||
Isaíam Dóminus denúntians, ait: Addúcam cæcos in viam quam ignorábant, et sémitas quas
|
||||
nesciébant, fáciam illos calcáre: fáciam illis ténebras in lucem, et prava in dirécta. Hæc verba
|
||||
fáciam illis, et non relínquam eos. Et íterum: Invéntus sum, inquit, a non quæréntibus me, et
|
||||
palam appárui iis qui me non interrogábant.
|
||||
|
||||
|
||||
Quod quómodo implétum sit, Joánnes Apóstolus docet, dicens: Scimus quóniam Fílius Dei venit, et
|
||||
dedit nobis sensum, ut cognoscámus verum, et simus in vero Fílio ejus. Et íterum: Nos ergo
|
||||
diligámus Deum, quóniam ipse prior diléxit nos. Diligéndo ítaque nos Deus, ad imáginem suam nos
|
||||
réparat: et ut in nobis formam suæ bonitátis invéniat, dat unde ipsi quoque quod operátur
|
||||
operémur, accéndens scílicet méntium nostrárum lucérnas, et igne nos suæ caritátis inflámmans, ut
|
||||
non solum ipsum, sed étiam quidquid díligit, diligámus.
|
||||
en: >-
|
||||
Dearly beloved brethren, if we study attentively the history of the creation of our race, we
|
||||
shall find that man was made in the image of God, that his ways also might be an imitation of
|
||||
the ways of his Maker. This is the natural, real, and highest dignity to which we are capable of
|
||||
attaining, that the goodness of the Divine nature should have a reflection in us, as in a glass.
|
||||
As a mean of reaching this dignity, we are daily offered the grace of our Saviour, for as in the
|
||||
first Adam all men are fallen, so in the Second Adam can all men be raised up again.
|
||||
|
||||
|
||||
Our restoration from the consequences of Adam's fall is sheer mercy of God, and nothing else; we
|
||||
should not have loved Him unless He had first loved us, and scattered the darkness of our
|
||||
ignorance by the light of His truth. This the Lord promised by the mouth of Isaiah, where He
|
||||
saith: I will bring the blind by a way that they knew not, and I will lead them in paths that
|
||||
they have not known: I will make darkness light before them, and crooked things straight. These
|
||||
things will I do unto them and not forsake them. And again: I was found of them that sought Me
|
||||
not; I was made manifest unto them that asked not after Me.
|
||||
|
||||
|
||||
And we know from the Apostle John how God fulfilled His promise: We know that the Son of God is
|
||||
come, and hath given us an understanding, that we may know Him That is True, and be in Him That
|
||||
is True, even in His Son. And again: Let us therefore love God, because He first loved us. For
|
||||
His great love then wherewith he hath loved us, God reneweth His likeness in us. And, moreover,
|
||||
in order that He may find in us the reflection of His goodness, He giveth us that whereby to work
|
||||
along with Himself, (Who worketh all in all,) lighting, as it were, candles in our dark minds,
|
||||
and kindling in us the fire of His love, to make us love not Himself only, but likewise, in Him,
|
||||
whatsoever He loveth.
|
||||
responsory:
|
||||
la: "R. Nascétur nobis párvulus, et vocábitur Deus, Fortis: * Ipse sedébit super thronum David patris sui, et imperábit: cujus potéstas super húmerum ejus.\nV. In ipso benedicéntur omnes tribus terræ, omnes gentes sérvient ei.\nR. Ipse sedébit super thronum David patris sui, et imperábit: cujus potéstas super húmerum ejus."
|
||||
en: "R. Unto us shall a Child be born, and His name shall be called the Mighty God. * He shall sit upon the throne of His father David, and shall reign, and the government shall be upon His shoulder.\nV. In Him shall all the kindreds of the earth be blessed; all nations shall serve Him.\nR. He shall sit upon the throne of His father David, and shall reign, and the government shall be upon His shoulder."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 20 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Dicébat Joánnes ad turbas, quæ éxibant ut baptizaréntur ab eo: Genímina viperárum, quis osténdit
|
||||
vobis fúgere a ventúra ira? Ventúra enim ira est animadvérsio ultiónis extrémæ: quam tunc fúgere
|
||||
peccátor non valet, qui nunc ad laménta pœniténtiæ non recúrrit. Et notándum, quod malæ sóboles,
|
||||
malórum paréntum actiónem imitántes, genímina viperárum vocántur: quia per hoc quod bonis
|
||||
ínvident, eósque persequúntur, quod quibúsdam mala retríbuunt, quod læsiónes próximis exquírunt:
|
||||
quóniam in his ómnibus patrum suórum carnálium vias sequúntur, quasi venenáti fílii de venenátis
|
||||
paréntibus nati sunt.
|
||||
|
||||
|
||||
Sed quia jam peccávimus, quia usu malæ consuetúdinis involúti sumus: dicat quid nobis faciéndum
|
||||
sit, ut fúgere a ventúra ira valeámus. Séquitur: Fácite ergo fructus dignos pœniténtiæ. In
|
||||
quibus verbis notándum est, quod amícus Sponsi non solum fructus pœniténtiæ, sed dignos
|
||||
pœniténtiæ ádmonet esse faciéndos. Aliud namque est fructum fácere pœniténtiæ, aliud, dignum
|
||||
pœniténtiæ fructum fácere. Ut enim secúndum dignos pœniténtiæ fructus loquámur, sciéndum est,
|
||||
quia quisquis illícita nulla commísit, huic jure concéditur, ut lícitis utátur: sicque pietátis
|
||||
ópera fáciat, ut tamen si volúerit, ea quæ mundi sunt, non relínquat.
|
||||
|
||||
|
||||
At si quis in fornicatiónis culpam, vel fortasse, quod est grávius, in adultérium lapsus est:
|
||||
tanto a se lícita debet abscíndere, quanto se méminit et illícita perpetrásse. Neque enim par
|
||||
fructus boni óperis esse debet, ejus qui minus, et ejus qui ámplius delíquit: aut ejus qui in
|
||||
nullis, et ejus qui in quibúsdam facinóribus cécidit, et ejus qui in multis est lapsus. Per hoc
|
||||
ergo quod dícitur: Fácite fructus dignos pœniténtiæ: uniuscujúsque consciéntia convenítur, ut
|
||||
tanto majóra acquírat bonórum óperum lucra per pœniténtiam, quanto gravióra sibi íntulit damna
|
||||
per culpam.
|
||||
en: >-
|
||||
John said unto the multitude, that came forth to be baptised of him: O generation of vipers, who
|
||||
hath warned you to flee from the wrath to come? The wrath to come in one sense signifieth the
|
||||
great vengeance of the Latter Day: the sinner that repenteth not of his sin now, will have no
|
||||
mean whereby to flee from punishment then. Let us remark that addressing evil children copying
|
||||
the example of evil parents, the Baptist calleth them a generation of vipers in that they were
|
||||
envious at the righteous, and persecuted them; that they repaid evil for evil; that they hunted
|
||||
out ways of harming their neighbours, in all these things following the pattern of carnal
|
||||
parents, the prophet likeneth them to a venomous brood hatched from a venomous stock.
|
||||
|
||||
|
||||
We also have sinned, we have fallen into wicked habits. What must we do, if we would flee from
|
||||
the wrath to come? Let us hear John. Bring forth fruits worthy of repentance. In which words let
|
||||
us remark that the Friend of the Bridegroom demandeth not only fruits of repentance, but fruits
|
||||
worthy of repentance. The former are one thing, and the latter another. In considering then what
|
||||
are fruits worthy of repentance, we may remark that if we had done nothing unlawful we might have
|
||||
had free use of things which are lawful, and been able to sanctify ourselves without abstaining
|
||||
from indulgence in the things of the world.
|
||||
|
||||
|
||||
But if any one, for example, hath fallen into fornication, or perhaps, into what is much worse,
|
||||
adultery, he ought to make up for his lawless pleasure by abstaining in some degree from lawful
|
||||
enjoyments. He that hath sinned less is not bound to mortify himself as much as he that hath
|
||||
sinned more, nor he that is innocent like him that is guilty. Let every one hearing these words
|
||||
bring forth fruits worthy of repentance, proceed to judge himself by his own conscience, and the
|
||||
more he perceiveth that he hath sinned, the greater penance let him do.
|
||||
responsory:
|
||||
la: "R. Jurávi, dicit Dóminus, ut ultra jam non iráscar super terram: montes enim et colles suscípient justítiam meam, * Et testaméntum pacis erit in Jerúsalem.\nV. Juxta est salus mea, ut véniat: et justítia mea, ut revelétur.\nR. Et testaméntum pacis erit in Jerúsalem."
|
||||
en: "R. I have sworn, saith the Lord, that I will not be wroth any more with the earth; for the mountains and the hills shall receive My righteousness. * And the covenant of My peace shall be in Jerusalem.\nV. My salvation is near to come, and My righteousness to be revealed.\nR. And the covenant of My peace shall be in Jerusalem."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,140 @@
|
||||
# Nocturn 2-3, Sunday within the Octave of Christmas (temporalId
|
||||
# christmas-octave-sunday). Sourced from Tempora/Nat1-0.txt (Latin) /
|
||||
# English/Tempora/Nat1-0.txt - see christmas-octave-sunday-collect.yml's
|
||||
# own header for why this Sunday's other content (2026-08) had to be
|
||||
# sourced from a Divino Afflatu 1954 live query instead: the Monastic
|
||||
# Tridentinum 1617 rubrics rarely let this Sunday's own identity render on
|
||||
# a real date, but its underlying office (this file's own source) is real
|
||||
# and shared across both tracks. See advent-1.yml for the general sweep
|
||||
# method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
|
||||
# 9th Sermon on Christmas. Responsory: Lectio4's own, a cross-reference in
|
||||
# the source to Sancti/12-25 (Christmas Day itself)'s Responsory5 ("Beáta
|
||||
# Dei Génetrix María") - resolved and transcribed here directly, same
|
||||
# pattern the post-Pentecost files used for their own cross-references.
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Luke 2:33-40, "Et réliqua") - St. Ambrose's own homily
|
||||
# (Bk. 2 on Luke ii) begins within Lectio7 itself, same pattern as the
|
||||
# Advent Sundays. Combined Lectio7's homily portion (incipit dropped) with
|
||||
# Lectio8-9, using Lectio7's own responsory - again a cross-reference, to
|
||||
# Sancti/12-25's Responsory8 ("Verbum caro factum est") - rather than the
|
||||
# inline "O Regem cæli" text this file gives at its own [Responsory8] slot
|
||||
# (that inline text belongs to the *next* Sunday's now-renumbered
|
||||
# sequence after Lectio1 was swapped for "OctNat" per this file's own
|
||||
# [Rule], not to the Lectio7-9 unit authored here).
|
||||
id: christmas-octave-sunday
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Leo the Great, Sermon 9 on Christmas"
|
||||
text:
|
||||
la: >-
|
||||
Excédit quidem, dilectíssimi, multúmque superéminet humáni elóquii facultátem divini operis
|
||||
magnitúdo: et inde óritur difficultas fandi, unde adest rátio non tacendi. Quia in Christo Jesu
|
||||
Fílio Dei non solum ad divinam esséntiam, sed étiam ad humanam spectat natúram quod dictum est
|
||||
per prophétam: Generatiónem ejus quis enarrábit? Utrámque enim substántiam in unam convenísse
|
||||
persónam, nisi fides credat, sermo non explicat. Et ideo numquam materia déficit laudis, quia
|
||||
numquam sufficit copia laudatóris.
|
||||
|
||||
|
||||
Gaudeámus ígitur, quod ad eloquéndum tantæ misericórdiæ sacraméntum ímpares sumus; et cum salútis
|
||||
nostræ altitúdinem prómere non valeamus, sentiámus nobis bonum esse, quod vincimur. Nemo enim ad
|
||||
cognitiónem veritátis magis propinquat, quam qui intélligit in rebus divinis, étiam si multum
|
||||
profíciat, semper sibi superesse quod quærat. Nam qui se ad id, in quod tendit, pervenísse
|
||||
præsúmit, non quæsíta réperit, sed in inquisitióne déficit.
|
||||
|
||||
|
||||
Ne autem infirmitátis nostræ perturbemur angústiis, evangélicæ nos et prophéticæ ádjuvant voces;
|
||||
quibus ita accendimur, et docemur, ut nos nativitátem Dómini, qua Verbum caro factum est, non tam
|
||||
prætéritam recólere, quam præséntem videámur inspícere. Quod enim pastóribus pro gregum suórum
|
||||
custódia vigilántibus nuntiávit Angelus, étiam nostrum implévit audítum: et ideo Dominicis ovibus
|
||||
præsumus, quia verba divínitus édita cordis aure servámus: tamquam et in hodiérna festivitáte
|
||||
dicátur: Evangelizo vobis gáudium magnum, quod erit omni pópulo, quia natus est vobis hódie
|
||||
Salvator, qui est Christus Dóminus, in civitáte David.
|
||||
en: >-
|
||||
Dearly beloved brethren, the greatness of God's work, in its breadth and height, passeth the
|
||||
power of man's utterance; and, therefore, when we must needs not keep silence, we find it hard
|
||||
to know what to say. The words of the Prophet: Who shall declare His generation? look not only
|
||||
to the Divine, but also to the human birth of Jesus Christ, the Son of God. Faith believeth, but
|
||||
words cannot explain, how the two natures were joined in one Person, and therein we find that we
|
||||
shall never lack matter of praise in Him, Whose abundance ever outrunneth the power of our
|
||||
expression.
|
||||
|
||||
|
||||
Therefore let us rejoice, that this mystery of mercy is greater than we can ever speak; and let
|
||||
us feel that it is good for us to fail if we try to express the height and depth of redeeming
|
||||
love. He cometh nearest to the knowledge of the truth, who, the farther he advanceth, seeth all
|
||||
the more clearly that he can never overtake that whereafter he searcheth. For he that imagineth
|
||||
therein that he hath ever attained unto the goal, hath not found that which he seeketh, but hath
|
||||
altogether missed.
|
||||
|
||||
|
||||
But lest we should be confounded at the weakness of our mortality, we have help in the words of
|
||||
the Prophets and Evangelists; and they are able so to inflame and teach us that we may see the
|
||||
Birth of the Lord, wherein the Word was made Flesh, not so much as a thing past, as a thing
|
||||
present. The proclamation of the angel to the shepherds who watched their flocks by night,
|
||||
ringeth in our ears also; and for this end are we appointed to rule the Lord's flock, that we may
|
||||
ever keep in our heart the word revealed from heaven, and say unto you, as we do this day:
|
||||
Behold, I bring you good tidings of great joy, which shall be to all people; for unto you is born
|
||||
this day, in the city of David, a Saviour, Which is Christ the Lord!
|
||||
responsory:
|
||||
la: "R. Beáta Dei Génetrix María, cujus víscera intácta pérmanent: * Hódie génuit Salvatórem sǽculi.\nV. Beáta, quæ crédidit: quóniam perfécta sunt ómnia, quæ dicta sunt ei a Dómino.\nR. Hódie génuit Salvatórem sǽculi."
|
||||
en: "R. Blessed is God's holy Mother, Mary, maiden undefiled. * This day hath she brought forth the Saviour of the world.\nV. Blessed is she that believed; for there is a performance of all those things which were told her from the Lord.\nR. This day hath she brought forth the Saviour of the world."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2"
|
||||
text:
|
||||
la: >-
|
||||
Vides úberem in omnes grátiam, Dómini generatióne diffúsam, et prophetíam incrédulis negátam
|
||||
esse, non justis. Ecce et Símeon prophétat, in ruínam et resurrectiónem plurimórum venísse
|
||||
Dóminum Jesum Christum, ut justórum, iniquorúmque mérita discérnat; et pro nostrórum qualitáte
|
||||
factórum, judex verus et justus aut supplícia decérnat, aut prǽmia.
|
||||
|
||||
|
||||
Et tuam ipsíus ánimam pertransíbit gládius. Nec littera, nec historia docet, ex hac vita Mariam
|
||||
corporalis necis passióne migrasse. Non enim anima, sed corpus materiali gládio transverberátur.
|
||||
Et ideo prudéntiam Maríæ haud ignaram mysterii cæléstis osténdit. Vivum enim verbum Dei, et
|
||||
válidum, et acutius omni gládio acutíssimo, pénetrans usque ad divisiónem ánimæ et spíritus,
|
||||
artuum quoque et medullárum, cogitatiónes cordis et secreta scrutátur animórum, quia nuda et
|
||||
apérta sunt ómnia Dei Fílio, quem consciéntiæ secreta non fallunt.
|
||||
|
||||
|
||||
Prophetávit ítaque Simeon, prophetáverat virgo, prophetáverat copuláta conjugio; prophétare
|
||||
debuit étiam vidua, ne qua aut proféssio deésset, aut sexus. Et ideo Anna et stipendiis
|
||||
viduitátis, et móribus talis inducitur, ut digna plane fuísse credátur, quæ Redemptórem ómnium
|
||||
venisse nuntiáret. Cujus mérita cum álibi descripsérimus, cum víduas hortarémur, hoc loco,
|
||||
quóniam ad ália properámus, non putámus iteránda.
|
||||
en: >-
|
||||
We see that God's abounding grace is poured forth on all by the birth of the Lord, and that the
|
||||
gift of prophecy is not denied to the righteous, but to the unbelieving. Simeon prophesieth that
|
||||
our Lord Jesus Christ is set for the fall and rising again of many in Israel, setting forth that
|
||||
the just and the unjust reap different fruits from the coming of the Saviour; so will it be with
|
||||
us; according to our individual works will the True and Just Judge apportion to us punishment or
|
||||
reward.
|
||||
|
||||
|
||||
See, a sword shall pierce through thine own soul also. We have no record or tradition that Mary
|
||||
left this world by suffering a violent death, and the material sword can pierce the body only,
|
||||
and not the soul. Wherefore here we see the wisdom of Mary in that she was not ignorant of the
|
||||
heavenly mysteries. For, the word of God is quick, and powerful, and sharper than any two-edged
|
||||
sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow,
|
||||
and is a discerner of the thoughts and intents of the heart: for all things are naked and opened
|
||||
unto the eyes of the Son of God, from Whom also the secret things of our conscience are not
|
||||
hidden.
|
||||
|
||||
|
||||
There had been a triple prophecy; the prophecy of Simeon had followed the prophecy of the virgin,
|
||||
and the prophecy of the wife; those, namely, of Mary and Elizabeth. And now ought the widow also
|
||||
to prophesy, that no sex nor state might be wanting. And Anna is brought before us with such a
|
||||
title from her widowhood and her life, that we may well believe that she received the grace to
|
||||
announce the Advent of the Redeemer. In our exhortation addressed to widows we have already
|
||||
treated of her gifts at length, and, as we have much matter before us, we will not now again
|
||||
enter on the subject.
|
||||
responsory:
|
||||
la: "R. Verbum caro factum est, et habitávit in nobis: * Et vídimus glóriam ejus, glóriam quasi Unigéniti a Patre, plenum grátiæ et veritátis.\nV. Omnia per ipsum facta sunt, et sine ipso factum est nihil.\nR. Et vídimus glóriam ejus, glóriam quasi Unigéniti a Patre, plenum grátiæ et veritátis."
|
||||
en: "R. The Word was made flesh, and dwelt among us. * And we beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth.\nV. All things were made by Him, and without Him was not anything made.\nR. And we beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,136 @@
|
||||
# Nocturn 2-3, Third Sunday after Easter (temporalId easter-3). Sourced
|
||||
# from Tempora/Pasc2-0.txt (Latin) / English/Tempora/Pasc2-0.txt. See
|
||||
# advent-1.yml/easter-octave.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
|
||||
# 1st Sermon for the Lord's Ascension. Responsory: the source's own
|
||||
# [Responsory4] is a cross-reference to Pasc0-3:Responsory2 ("Ego sum
|
||||
# vitis vera"), reused here directly.
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (John 10:11-16, the Good Shepherd, "Et réliqua") - Pope
|
||||
# St. Gregory the Great's Homily 14 on the Gospels begins within Lectio7
|
||||
# itself, same pattern used throughout this sweep. Combined Lectio7's
|
||||
# homily portion (incipit dropped) with Lectio8-9, using the source's own
|
||||
# [Responsory7] - again a cross-reference, to Pasc0-6:Responsory1
|
||||
# ("Christus resúrgens ex mórtuis").
|
||||
id: easter-3
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Leo the Great, Sermon 1 for the Lord's Ascension"
|
||||
text:
|
||||
la: >-
|
||||
Hi dies, dilectíssimi, qui inter resurrectiónem Dómini ascensionémque fluxérunt, non otióso
|
||||
transiére decúrsu, sed magna in eis confirmáta sacraménta, magna sunt reveláta mystéria. In iis
|
||||
metus diræ mortis aufértur, et non solum ánimæ, sed étiam carnis immortálitas declarátur. In iis
|
||||
per insufflatiónem Dómini infúnditur Apóstolis ómnibus Spíritus Sanctus: et beáto Apóstolo Petro
|
||||
supra céteros, post regni claves, ovílis Domínici cura mandátur.
|
||||
|
||||
|
||||
In iis diébus, duóbus discípulis tértius in via Dóminus comes júngitur, et ad omnem nostræ
|
||||
ambiguitátis calíginem detergéndam, pavéntium ac trepidántium tárditas increpátur. Flammam fídei
|
||||
illumináta corda concípiunt: et quæ erant tépida, reseránte Scriptúras Dómino, efficiúntur
|
||||
ardéntia. In fractióne quoque panis, convescéntium aperiúntur obtútus: multo felícius eórum
|
||||
óculis patefáctis, quibus natúræ suæ manifestáta est glorificátio, quam illórum géneris nostri
|
||||
príncipum, quibus prævaricatiónis suæ est ingésta confúsio.
|
||||
|
||||
|
||||
Inter hæc autem, alíaque mirácula, cum discípuli trépidis cogitatiónibus æstuárent, et
|
||||
apparuísset in médio eórum Dóminus, dixissétque, Pax vobis: ne hoc remanéret in eórum
|
||||
opiniónibus, quod volvebátur in córdibus (putábant enim se spíritum vidére, non carnem) redárguit
|
||||
cogitatiónes a veritáte discórdes: íngerit dubitántium óculis manéntia in mánibus suis et pédibus
|
||||
crucis signa; et ut diligéntius pertractétur, invítat. Quia ad sanánda infidélium cordium
|
||||
vúlnera, clavórum et lánceæ erant serváta vestígia: ut non dúbia fide, sed constantíssima
|
||||
sciéntia tenerétur, eam natúram in Dei Patris consessúram throno, quæ jacúerat in sepúlcro.
|
||||
en: >-
|
||||
Dearly beloved brethren, the days which passed between the Resurrection and the Ascension of the
|
||||
Lord, wore not idly by, but in them were established great Sacraments, and great Mysteries were
|
||||
revealed. In them was abolished the terror of that fearful death, and it was shown that not the
|
||||
soul only, but the body also, will not die eternally. In them the breathing of the Lord on His
|
||||
Apostles shed upon them the Holy Ghost, and the Blessed Apostle Peter, being given the keys of
|
||||
the kingdom of heaven, was chosen out of the rest to receive the chief care of the Lord's fold.
|
||||
|
||||
|
||||
It was during those days, that as two of His disciples were walking together, the Lord Himself
|
||||
joined them, and made Himself One of three companions. Then that, to clear away all shadow of
|
||||
doubt from our mind, He rebuked the slowness of such as still feared and trembled. Their hearts
|
||||
enlightened by faith, caught the flame; and, whereas they had afore been cold, they glowed again
|
||||
as the Lord opened to them the Scriptures. In the breaking of bread their eyes were opened, and
|
||||
they knew Him. And, O, how much happier were they with their eyes opened, and gazing upon the
|
||||
glorification of our nature in His Person, than were the first father and mother of our race,
|
||||
upon whom their own transgression had brought shame!
|
||||
|
||||
|
||||
Amid these and other miracles, while the disciples were still troubled with fearful thoughts, the
|
||||
Lord manifested Himself in the midst of them, and said: Peace be unto you. And lest their reason
|
||||
should be deceived by the vain imaginations which lurked in their hearts, (for they thought that
|
||||
What they saw was a spirit, and not Flesh,) He rebuked thoughts so inconsistent with the truth;
|
||||
and pointed out to the eyes of the doubters the marks of crucifixion which still remained in His
|
||||
Hands and His Feet, and bade them handle Him more closely. Those open Wounds made by the nails
|
||||
and spear in His Body remain ever open to close the wounds in unbelievers' hearts: that we may
|
||||
hold, not with doubtful faith, but with most firm and absolute knowledge, that the Manhood Which
|
||||
lay in the grave is the Same Which now sitteth at the right hand of God the Father.
|
||||
responsory:
|
||||
la: "R. Ego sum vitis vera, et vos pálmites: * Qui manet in me, et ego in eo, hic fert fructum multum, allelúja, allelúja.\nV. Sicut diléxit me Pater, et ego diléxi vos.\nR. Qui manet in me, et ego in eo, hic fert fructum multum, allelúja, allelúja."
|
||||
en: "R. I am the True Vine, and ye are the branches; * He that abideth in Me, and I in him, the same bringeth forth much fruit, alleluia, alleluia.\nV. As the Father hath loved Me, so have I loved you.\nR. He that abideth in Me, and I in him, the same bringeth forth much fruit, alleluia, alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 14 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Audístis, fratres caríssimi, ex lectióne evangélica eruditiónem vestram: audístis et perículum
|
||||
nostrum. Ecce enim is, qui non ex accidénti dono, sed essentiáliter bonus est, dicit: Ego sum
|
||||
pastor bonus. Atque ejúsdem bonitátis formam, quam nos imitémur, adjúngit, dicens: Bonus pastor
|
||||
ánimam suam ponit pro óvibus suis. Fecit quod mónuit: osténdit quod jussit. Bonus pastor pro
|
||||
óvibus suis ánimam suam pósuit, ut in sacraménto nostro corpus suum et sánguinem vérteret, et
|
||||
oves quas redémerat, carnis suæ aliménto satiáret.
|
||||
|
||||
|
||||
Osténsa nobis est de contémptu mortis via, quam sequámur: appósita est forma, cui imprimámur.
|
||||
Primum nobis est, exterióra nostra misericórditer óvibus ejus impéndere: postrémum vero, si
|
||||
necésse sit, étiam mortem nostram pro eísdem óvibus ministráre. A primo autem hoc mínimo
|
||||
pervenítur ad postrémum majus. Sed cum incomparabíliter longe sit mélior ánima, qua vívimus, quam
|
||||
terréna substántia, quam extérius possidémus: qui non dat pro óvibus substántiam suam, quando pro
|
||||
his datúrus est ánimam suam?
|
||||
|
||||
|
||||
Et sunt nonnúlli, qui dum plus terrénam substántiam quam oves díligunt, mérito nomen pastóris
|
||||
perdunt: de quibus prótinus súbditur: Mercenárius autem, et qui non est pastor, cujus non sunt
|
||||
oves própriæ, videt lupum veniéntem, et dimíttet oves, et fugit. Non pastor, sed mercenárius
|
||||
vocátur, qui non pro amóre íntimo oves Domínicas, sed ad temporáles mercédes pascit. Mercenárius
|
||||
quippe est, qui locum quidem pastóris tenet, sed lucra animárum non quærit: terrénis cómmodis
|
||||
ínhiat, honóre prælatiónis gaudet, temporálibus lucris páscitur, impénsa sibi ab homínibus
|
||||
reveréntia lætátur.
|
||||
en: >-
|
||||
Dearly beloved brethren, ye have heard from the Holy Gospel what is at once your instruction, and
|
||||
our danger. Behold, how He Who, not by the varying gifts of nature, but of the very essence of
|
||||
His being, is Good, behold how He saith: I am the Good Shepherd. And then He saith what is the
|
||||
character of His goodness, even of that goodness of His which we must strive to copy: The Good
|
||||
Shepherd giveth His life for the Sheep. As He had foretold, even so did He; as He had commanded,
|
||||
so gave He example. The Good Shepherd gave His life for the sheep, and made His Own Body and His
|
||||
Own Blood to be our Sacramental Food, pasturing upon His Own Flesh the sheep whom He had bought.
|
||||
|
||||
|
||||
He, by despising death, hath shown us how to do the like; He hath set before us the mould wherein
|
||||
it behoveth us to be cast. Our first duty is, freely and tenderly to spend our outward things for
|
||||
His sheep, but lastly, if need be, to serve the same by our death also. From the light offering
|
||||
of the first, we go on to the stern offering of the last, and, if we be ready to give our life for
|
||||
the sheep, why should we scruple to give our substance, seeing how much more is the life than
|
||||
meat?
|
||||
|
||||
|
||||
And some there be which love the things of this world better than they love the sheep; and such
|
||||
as they deserve no longer to be called shepherds. These are they of whom it is written: But he
|
||||
that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming,
|
||||
and leaveth the sheep, and fleeth. He is not a shepherd but an hireling which feedeth the Lord's
|
||||
sheep, not because he loveth their souls, but because he doth gain earthly wealth thereby. He
|
||||
that taketh a shepherd's place, but seeketh not gain of souls, that same is but an hireling; such
|
||||
an one is ever ready for creature comforts, he loveth his pre-eminence, he groweth sleek upon his
|
||||
income, and he liketh well to see men bow down to him.
|
||||
responsory:
|
||||
la: "R. Christus resúrgens ex mórtuis, jam non móritur, mors illi ultra non dominábitur: quod enim mórtuus est peccáto, mórtuus est semel: * Quod autem vivit, vivit Deo, allelúja, allelúja.\nV. Mórtuus est semel propter delícta nostra, et resurréxit propter justificatiónem nostram.\nR. Quod autem vivit, vivit Deo, allelúja, allelúja."
|
||||
en: "R. Knowing that Christ rising again from the dead, dieth now no more, death shall no more have dominion over him. For in that he died to sin, he died once; * In that he liveth, he liveth unto God, alleluia, alleluia.\nV. He died once for the sins, and he rose for our justification.\nR. In that he liveth, he liveth unto God, alleluia, alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,143 @@
|
||||
# Nocturn 2-3, Fourth Sunday after Easter (temporalId easter-4). Sourced
|
||||
# from Tempora/Pasc3-0.txt (Latin) / English/Tempora/Pasc3-0.txt. See
|
||||
# advent-1.yml/easter-octave.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's
|
||||
# Sermon 147, de Tempore, on the resurrection of the body. Responsory:
|
||||
# Lectio4's own (Responsory4, "Locútus est ad me unus ex septem Angelis").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (John 16:16-22, "Et réliqua") - St. Augustine's Tractate
|
||||
# 101 on John begins within Lectio7 itself, same pattern used throughout
|
||||
# this sweep. Combined Lectio7's homily portion (incipit dropped) with
|
||||
# Lectio8-9, using Responsory7 ("Decantábat pópulus Israël") - the first
|
||||
# responsory of the group the combined reading spans.
|
||||
id: easter-4
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Sermon 147, de Tempore"
|
||||
text:
|
||||
la: >-
|
||||
Diébus his sanctis resurrectióni Dómini dedicátis, quantum donánte ipso póssumus, de carnis
|
||||
resurrectióne tractémus. Hæc enim est fides nostra: hoc donum in Dómini nostri Jesu Christi
|
||||
nobis carne promíssum est, et in ipso præcéssit exémplum. Vóluit enim nobis, quod promísit in
|
||||
fine, non solum prænuntiáre, sed étiam demonstráre. Illi quidem qui tunc fuérunt, cum illum
|
||||
vidérent, et cum expavéscerent, et spíritum se vidére créderent, soliditátem córporis tenuérunt.
|
||||
Locútus est enim non solum verbis ad aures eórum, sed étiam spécie ad óculos eórum: parúmque erat
|
||||
se præbére cernéndum, nisi étiam offérret pertractándum atque palpándum.
|
||||
|
||||
|
||||
Ait enim: Quid turbáti estis, et cogitatiónes ascéndunt in cor vestrum? Putavérunt enim se
|
||||
spíritum vidére. Quid turbáti estis, inquit, et cogitatiónes ascéndunt in cor vestrum? Vidéte
|
||||
manus meas, et pedes meos: palpáte, et vidéte: quia spíritus ossa et carnem non habet, sicut me
|
||||
vidétis habére. Contra istam evidéntiam disputábant hómines. Quid enim áliud fácerent hómines,
|
||||
qui ea, quæ sunt hóminum, sápiunt, quam sic disputáre de Deo contra Deum? Ille enim Deus est,
|
||||
isti hómines sunt. Sed Deus novit cogitatiónes hóminum, quóniam vanæ sunt.
|
||||
|
||||
|
||||
In hómine carnáli tota régula intelligéndi est consuetúdo cernéndi. Quod solent vidére, credunt:
|
||||
quod non solent, non credunt. Præter consuetúdinem facit Deus mirácula, quia Deus est. Majóra
|
||||
quidem mirácula sunt, tot quotídie hómines nasci, qui non erant, quam paucos resurrexísse, qui
|
||||
erant: et tamen ista mirácula non consideratióne comprehénsa sunt, sed assiduitáte viluérunt.
|
||||
Resurréxit Christus: absolúta est res. Corpus erat, caro erat: pepéndit in cruce, emísit ánimam,
|
||||
pósita est caro in sepúlcro. Exhíbuit illam vivam, qui vivébat in illa. Quare mirámur? quare non
|
||||
crédimus? Deus est, qui fecit.
|
||||
en: >-
|
||||
During these Holy Days in commemoration of the Lord's resurrection, we purpose to preach, so far
|
||||
as he will empower us, the doctrine of the resurrection of the body. For this is the Faith, to
|
||||
wit: the gift of resurrection, which was bestowed upon the flesh of our Lord Jesus Christ, is
|
||||
what is promised to us, for it was first made manifest in him that we might know what to hope for
|
||||
ourselves. What he hath thus promised would come to us at the last, he willed not only to
|
||||
foretell but to demonstrate. Those who were present at that time (even though they were terrified
|
||||
and affrighted, and supposed they had seen a spirit), handled him, and saw that a spirit would
|
||||
not have flesh and bones, such as they saw him to have. Thus he spake to them, not only in words
|
||||
which they could hear, but in a body which they could see; as if it had not been enough to shew
|
||||
himself to their sight, but must needs even offer himself to be touched and handled.
|
||||
|
||||
|
||||
For he said: Why are ye troubled? and why do thoughts arise in your hearts? For they supposed
|
||||
that they had seen a spirit. Therefore he added: Behold my hands and my feet, that it is I
|
||||
myself; handle me and see; for a spirit hath not flesh and bones, as ye see me have. Of course,
|
||||
men have disputed this evidence; for what else could men do, seeing that they are wise only
|
||||
according to man's wisdom, which thus permitteth them to dispute concerning God in spite of what
|
||||
God hath shewn them of himself? He is God, they are men. But God knoweth the thoughts of man,
|
||||
that they are but vain.
|
||||
|
||||
|
||||
To carnal men, the one rule of understanding is his ordinary experience; seeing is believing.
|
||||
What men are accustomed to see, that they credit; what they are not accustomed to see, that they
|
||||
deem incredible. But God often worketh wonders (that is, things contrary to what we are
|
||||
accustomed), because he is God. Every day many men are born that previously had no existence at
|
||||
all; and this is a greater miracle than that a few, who did exist, have been raised from the
|
||||
dead. Yet this wonder is not recognized as such; on the contrary, it is disregarded because man
|
||||
is accustomed to it. Christ rose again from the dead; that is a fact. He had a body: he took
|
||||
flesh, he hung upon the cross, he gave up the ghost; his flesh was laid in the tomb. After that,
|
||||
he shewed his flesh as alive again, he lived again in the flesh. Why wonder, why deny it? God
|
||||
wrought this.
|
||||
responsory:
|
||||
la: "R. Locútus est ad me unus ex septem Angelis, dicens: Veni, osténdam tibi novam nuptam, sponsam Agni: * Et vidi Jerúsalem descendéntem de cælo, ornátam monílibus suis, allelúja, allelúja, allelúja.\nV. Et sústulit me in spíritu in montem magnum et altum.\nR. Et vidi Jerúsalem descendéntem de cælo, ornátam monílibus suis, allelúja, allelúja, allelúja."
|
||||
en: "R. One of the seven Angels talked with me, saying: Come hither, I will show thee the bride, the Lamb's wife. * And I saw Jerusalem descending out of heaven, adorned with her jewels. Alleluia, Alleluia, Alleluia.\nV. And he carried me away in the Spirit to a great and high mountain.\nR. And I saw Jerusalem descending out of heaven, adorned with her jewels. Alleluia, Alleluia, Alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Tractate 101 on the Gospel of John"
|
||||
text:
|
||||
la: >-
|
||||
Módicum est hoc totum spátium, quo præsens pérvolat sǽculum. Unde dicit idem ipse Evangelísta in
|
||||
Epístola sua: Novíssima hora est. Ideo namque áddidit: Quia vado ad Patrem: quod ad priórem
|
||||
senténtiam referéndum est, ubi ait: Módicum et jam non vidébitis me: non ad posteriórem, ubi ait:
|
||||
Et íterum módicum, et vidébitis me. Eúndo quippe ad Patrem, factúrus erat ut eum non vidérent.
|
||||
Ac per hoc non ídeo dictum est, quia fúerat moritúrus, et donec resúrgeret, ab eórum aspéctibus
|
||||
recessúrus: sed quod esset itúrus ad Patrem, quod fecit posteáquam resurréxit, et cum eis per
|
||||
quadragínta dies conversátus, ascéndit in cælum.
|
||||
|
||||
|
||||
Illis ergo ait: Módicum, et jam non vidébitis me; qui eum corporáliter tunc vidébant: quia itúrus
|
||||
erat ad Patrem, et eum deínceps mortálem visúri non erant, qualem, cum ista loquerétur, vidébant.
|
||||
Quod vero áddidit: Et íterum módicum, et vidébitis me: univérsæ promísit Ecclésiæ, sicut
|
||||
univérsæ promísit: Ecce ego vobíscum sum usque ad consummatiónem sǽculi. Non tardat Dóminus
|
||||
promíssum. Módicum et vidébimus eum: ubi jam nihil rogémus, nihil interrogémus, quia nihil
|
||||
desiderándum remanébit, nihil quæréndum latébit.
|
||||
|
||||
|
||||
Hoc módicum longum nobis vidétur, quóniam adhuc ágitur; cum finítum fúerit, tunc sentiémus quam
|
||||
módicum fúerit. Non ergo sit gáudium nostrum quale habet mundus, de quo dictum est: Mundus autem
|
||||
gaudébit. Nec tamen in hujus desidérii parturitióne sine gáudio tristes simus: sed, sicut ait
|
||||
Apóstolus: Spe gaudéntes: In tribulatióne patiéntes: quia et ipsa partúriens, cui comparáti sumus,
|
||||
plus gaudet de mox futúra prole, quam tristis est de præsénti dolóre. Sed hujus sermónis iste sit
|
||||
finis: habent enim quæstiónem molestíssimam, quæ sequúntur: nec brevitáte coarctánda sunt, ut
|
||||
possint commódius, si Dóminus volúerit, explicári.
|
||||
en: >-
|
||||
This little while is the whole duration of this present world. In the same sense this same
|
||||
Evangelist saith in his Epistle: It is the last time. The words, because I go to the Father,
|
||||
refer to the first clause of the text, namely, A little while and ye shall not see Me, and not to
|
||||
the latter clause, that is, and again a little while, and ye shall see Me. By His going to the
|
||||
Father He was about to bring it to pass that they should see Him no more. And thus it was that He
|
||||
said, not that He was about to die, and that after His death they should not see Him until He
|
||||
rose again, but that He was going to the Father, which He did when, after that He was risen
|
||||
again and had manifested Himself to them for forty days, He ascended up into heaven.
|
||||
|
||||
|
||||
Illis ergo ait: to them which were looking on Him in the Body, He saith: A little while, and ye
|
||||
shall not see Me, a little while, and they who now saw Him clad in a dying nature, should see Him
|
||||
so no more, because He was about to go to the Father. But He saith: And again a little while, and
|
||||
ye shall see Me, and these words are a promise to the Universal Church, just as are those others:
|
||||
Lo, I am with you alway, even unto the end of the world. Our Lord delayeth not His promised
|
||||
coming. Again a little while, and we shall see Him. And, O, when we shall see Him, then we shall
|
||||
beg, we shall ask no more; for no desire will be unsatisfied, and no riddle unsolved.
|
||||
|
||||
|
||||
This little while seemeth a very long while to us now, while as it is still going on, but when it
|
||||
is over we shall feel indeed how truly it is but a little while. Therefore, may our rejoicing
|
||||
never be like the rejoicing of that world whereof it is said: The world shall rejoice. A woman
|
||||
when she is in travail hath sorrow, and yet, while hitherto our gladness is still coming to the
|
||||
birth through throes of sorrow, let us not be altogether sorrowful, but, as the Apostle hath it:
|
||||
Rejoicing in hope: patient in tribulation. A woman, when she is in travail hath sorrow, because
|
||||
her hour is come: but as soon as she is delivered of the child, she remembereth no more the
|
||||
anguish, for joy that a man is born into the world. And so will it be with us.
|
||||
responsory:
|
||||
la: "R. Decantábat pópulus Israël, allelúja: et univérsa multitúdo Jacob canébat legítime: * Et David cum cantóribus cítharam percutiébat in domo Dómini, et laudes Deo canébat, allelúja, allelúja.\nV. Sanctificáti sunt ergo sacerdótes et levítæ: et univérsus Israël deducébat arcam fœ́deris Dómini in júbilo.\nR. Et David cum cantóribus cítharam percutiébat in domo Dómini, et laudes Deo canébat, allelúja, allelúja."
|
||||
en: "R. The people of Israel sung: Alleluia, and all the multitude of Jacob sung in measure. * And David was with the singers, and played upon an harp in the house of the Lord, and sung praises unto God. Alleluia, Alleluia.\nV. So the Priests and the Levites were sanctified, and all Israel brought up the ark of the covenant of the Lord with shouting.\nR. And David was with the singers, and played upon an harp in the house of the Lord, and sung praises unto God. Alleluia, Alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,153 @@
|
||||
# Nocturn 2-3, Fifth Sunday after Easter (temporalId easter-5). Sourced
|
||||
# from Tempora/Pasc4-0.txt (Latin) / English/Tempora/Pasc4-0.txt. See
|
||||
# advent-1.yml/easter-octave.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Cyprian's
|
||||
# treatise On the Good of Patience. Responsory: Lectio4's own
|
||||
# (Responsory4, "In ecclésiis benedícite Deo").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (John 16:5-14, "Et réliqua") - St. Augustine's Tractate
|
||||
# 94 on John begins within Lectio7 itself, same pattern used throughout
|
||||
# this sweep. Combined Lectio7's homily portion (incipit dropped) with
|
||||
# Lectio8-9, using Responsory7 ("Deus, cánticum novum cantábo tibi") - the
|
||||
# first responsory of the group the combined reading spans.
|
||||
id: easter-5
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Cyprian, Bishop and Martyr, On the Good of Patience"
|
||||
text:
|
||||
la: >-
|
||||
De patiéntia locutúrus, fratres dilectíssimi, et utilitátes ejus et cómmoda prædicatúrus, unde
|
||||
pótius incípiam, quam quod nunc quoque ad audiéntiam, vestram patiéntiam vídeo esse necessáriam:
|
||||
ut nec hoc ipsum, quod audítis et díscitis, sine patiéntia fácere possítis? Tunc enim demum
|
||||
sermo et rátio salutáris efficáciter díscitur, si patiénter, quod dícitur, audiátur. Nec invénio,
|
||||
fratres dilectíssimi, inter céteras cæléstis disciplínæ vias, quibus ac consequénda divínitus
|
||||
prǽmia spei ac fídei nostræ secta dirígitur, quid magis sit vel utílius ad vitam, vel majus ad
|
||||
glóriam, quam ut, qui præcéptis Domínicis obséquio timóris ac devotiónis innítimur, patiéntiam
|
||||
máxime tota observatióne tueámur. Hanc se sectári philósophi quoque profiténtur: sed tam illic
|
||||
patiéntia falsa est, quam et falsa sapiéntia est. Unde enim vel sápiens esse, vel pátiens possit,
|
||||
qui nec sapiéntiam nec patiéntiam Dei novit?
|
||||
|
||||
|
||||
Nos autem, fratres dilectíssimi, qui philósophi non verbis, sed factis sumus; nec vestítu
|
||||
sapiéntiam, sed veritáte præférimus: qui virtútum consciéntiam magis quam jactántiam nóvimus: qui
|
||||
non lóquimur magna, sed vívimus quasi servi et cultóres Dei: patiéntiam, quam magistériis
|
||||
cæléstibus díscimus, obséquiis spiritálibus præbeámus. Est enim nobis cum Deo virtus ista
|
||||
commúnis: inde patiéntia íncipit, inde cláritas ejus et dígnitas caput sumit. Orígo et magnitúdo
|
||||
patiéntiæ Deo auctóre procédit. Diligénda res hómini, quæ Deo cara est. Bonum quod amat, majéstas
|
||||
divína comméndat. Si Dóminus nobis et Pater Deus est, sectémur patiéntiam dómini páriter et
|
||||
patris; quia et servos opórtet esse obsequéntes, et fílios non decet esse degéneres.
|
||||
|
||||
|
||||
Patiéntia est, quæ nos Deo et comméndat et servat: ipsa est, quæ iram témperat, quæ linguam
|
||||
frenat, quæ mentem gubérnat, pacem custódit, disciplínam regit, libídinis ímpetum frangit,
|
||||
tumóris violéntiam cómprimit, incéndium simultátis exstínguit, coércet poténtiam dívitum, inópiam
|
||||
páuperum réfovet, tuétur in virgínibus beátam integritátem, in víduis laboriósam castitátem, in
|
||||
conjúnctis et maritátis indivíduam caritátem: facit húmiles in prósperis, in advérsis fortes,
|
||||
contra injúrias et contumélias mites: docet delinquéntibus cito ignóscere: si ipse delínquas, diu
|
||||
et multum rogáre: tentatiónes expúgnat, persecutiónes tólerat, passiónes et martýria consúmmat.
|
||||
Ipsa est, quæ fídei nostræ fundaménta fírmiter munit.
|
||||
en: >-
|
||||
In speaking of patience, beloved brethren, and in preaching on its benefits and advantages, how
|
||||
can I better begin than by pointing out the fact that now, just for you to listen to me, I see
|
||||
that patience is necessary, as you could not even do this, namely, listen and learn, without
|
||||
patience. For only then is the word of God and way of salvation effectively learned, if one
|
||||
listens with patience to what is being said. Dearly beloved brethren, there are diverse paths of
|
||||
heavenly wisdom, wherein we are invited to walk, if we would reach in the end the reward which
|
||||
God hath prepared to crown hope and faith: but I find no path more useful toward life, nor more
|
||||
sure toward glory than this, that while we humbly strive, in all fear, and in all godliness, to
|
||||
obey the commandments of the Lord, we should set our chiefest guard in an unceasing watch over
|
||||
our patience. The philosophers also say that they take this path, but their patience is as much
|
||||
a sham as their wisdom is a cheat, for who can be wise or patient who knoweth nothing of God's
|
||||
wisdom or God's patience?
|
||||
|
||||
|
||||
But as for us, dearly beloved brethren, we are the real philosophers, whose wisdom lieth not in
|
||||
words but in deeds, and is manifested not in dresses but in the truth. We are they whose
|
||||
knowledge hath the inward consciousness, not the idle boasting, of strength. We are not speakers
|
||||
of high-sounding words, but livers of holy lives, as servants and worshippers of God. Yea, God is
|
||||
Himself the Source, the Fountain, and the Greatness of patience, and it behoveth man to love what
|
||||
is beloved of God. That good thing which he loveth is commended unto him of God's Majesty. If God
|
||||
be our Lord and Father, let us follow after the example of our Lord and Father's patience, since
|
||||
it is the duty of servants to be obedient, and of sons to be home-minded.
|
||||
|
||||
|
||||
By our patience God draweth us toward Himself, and keepeth us His Own. Patience doth soothe
|
||||
anger, bridle the tongue, govern the mind, keep peace, set rules of self-control, break the onset
|
||||
of lust, still the swelling of temper, put out the fire begotten of hatred, make the rich meek,
|
||||
and relieve the need of the poor: patience doth guard in virgins their blessed wholeness; in
|
||||
widows, their careful purity; in such as be married, their single-hearted love one toward the
|
||||
other. Patience doth teach such as be successful to be lowly-minded: such as be unfortunate, to
|
||||
be brave: and all to be gentle when they are wronged and insulted. Patience maketh a man soon to
|
||||
forgive them that trespass against him, and if he have trespassed against any, long and humbly to
|
||||
ask his pardon. Patience doth fight down temptations, bear persecution, and endure unto the end
|
||||
in suffering, and in uplifting of our testimony. Patience is the moat that guardeth the stout
|
||||
foundations of the castle of our faith.
|
||||
responsory:
|
||||
la: "R. In ecclésiis benedícite Deo, allelúja: * Dómino de fóntibus Israël, allelúja, allelúja.\nV. Psalmum dícite nómini ejus, date glóriam laudi ejus.\nR. Dómino de fóntibus Israël, allelúja, allelúja."
|
||||
en: "R. Bless ye God in the congregations, alleluia. * Even the Lord, ye that are of the fountains of Israel, alleluia, alleluia.\nV. Sing forth the honour of His Name, make His praise glorious.\nR. Even the Lord, ye that are of the fountains of Israel, alleluia, alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Tractate 94 on the Gospel of John"
|
||||
text:
|
||||
la: >-
|
||||
Cum Dóminus Jesus prædixísset discípulis suis persecutiónes, quas passúri erant post ejus
|
||||
abscéssum, subjúnxit atque ait: Hæc autem vobis ab inítio non dixi, quia vobíscum eram: nunc
|
||||
autem vado ad eum, qui me misit. Ubi primum vidéndum est, utrum eis futúras non prædíxerit ante
|
||||
passiónes. Sed álii tres Evangelístæ satis eum prædixísse ista demónstrant, ántequam ventum
|
||||
esset ad cenam: qua perácta, secúndum Joánnem ista locútus est, ubi ait: Hæc autem vobis ab
|
||||
inítio non dixi, quia vobíscum eram.
|
||||
|
||||
|
||||
An forte hinc ista sólvitur quǽstio, quia et illi eum narrant passióni próximum fuísse cum hæc
|
||||
díceret? Non ergo ab inítio, quando cum illis erat: quia jam discessúrus, jamque ad Patrem
|
||||
perrectúrus hæc dixit. Et ídeo étiam secúndum illos Evangelístas verum est, quod hic dictum est:
|
||||
Hæc autem vobis ab inítio non dixi. Sed quid ágimus de fide Evangélii secúndum Matthǽum, qui hæc
|
||||
eis a Dómino non solum cum jam Pascha esset cum discípulis cœnatúrus, imminénte passióne, verum
|
||||
et ab inítio denuntiáta esse commémorat; ubi primum nominátim duódecim exprimúntur Apóstoli, et
|
||||
ad ópera divína mittúntur?
|
||||
|
||||
|
||||
Quid sibi ergo vult, quod hic ait: Hæc autem vobis ab inítio non dixi, quia vobíscum eram: nisi
|
||||
quia ea, quæ hic dicit de Spíritu Sancto, quod sit ventúrus ad eos, et testimónium perhibitúrus,
|
||||
quando mala illa passúri sunt, hæc ab inítio eis non dixit, quia cum ipsis erat? Consolátor ergo
|
||||
ille, vel advocátus (utrúmque enim interpretátur, quod erat Græce Paráclitus), Christo
|
||||
abscedénte fúerat necessárius: et ídeo de illo non díxerat ab inítio, quando cum illis erat, quia
|
||||
ejus præséntia consolabántur.
|
||||
en: >-
|
||||
The Lord Jesus told His disciples what things they should suffer after that He was gone away
|
||||
from them, and then He said: "These things I said not unto you at the beginning, because I was
|
||||
with you; but now I go My way to Him That sent Me." Let us first see whether it had been that He
|
||||
had not told them before this what they were to suffer in time coming. That He had done so amply
|
||||
before the night of the last Supper, is testified by the three first Evangelists, but it was
|
||||
when that Supper was ended that, according to John, He said: "These things I said not unto you
|
||||
at the beginning, because I was with you."
|
||||
|
||||
|
||||
Are we then to try and loose the knot of this difficulty by asserting that, according to these
|
||||
three Evangelists, it was on the eve of the Passion, albeit before the Supper, that He had said
|
||||
these things unto them, and therefore not at the beginning, when He was with them, but when He
|
||||
was about to leave them, and go His way to the Father? And in this way we might reconcile the
|
||||
truthfulness of what this Evangelist saith here, "These things I said not unto you at the
|
||||
beginning," with the truthfulness of the other three. But this explanation is rendered impossible
|
||||
by the Gospel according to Matthew, who telleth us how that the Lord spake to His Apostles
|
||||
concerning their sufferings to come, not only when He was on the point of eating the Passover
|
||||
with them, but at the very beginning, when the names of the twelve are first given, and they were
|
||||
sent forth to do the work of God.
|
||||
|
||||
|
||||
It would seem then that when He said: "These things I said not unto you at the beginning, because
|
||||
I was with you," He meant by "these things," not the sufferings which they were to bear for His
|
||||
sake, but His promise of the Comforter Who should come to them, and testify while they suffered.
|
||||
This Comforter then, or Advocate, (for the Greek word "Parakletos" will bear either
|
||||
interpretation,) would be needful to them when they saw Christ no more, and therefore it was that
|
||||
Christ spoke not of Him "at the beginning" while He Himself "was with" His disciples, because His
|
||||
visible Presence was then their sufficient comfort.
|
||||
responsory:
|
||||
la: "R. Deus, cánticum novum cantábo tibi, allelúja: * In psaltério decem chordárum psallam tibi, allelúja, allelúja.\nV. Deus meus es tu, et confitébor tibi: Deus meus es tu, et exaltábo te.\nR. In psaltério decem chordárum psallam tibi, allelúja, allelúja."
|
||||
en: "R. I will sing a new song unto thee, O God, alleluia. * Upon a psaltery of ten strings will I sing praises unto thee, alleluia, alleluia.\nV. Thou art my God, and I will praise thee: Thou art my God, and I will exalt thee.\nR. Upon a psaltery of ten strings will I sing praises unto thee, alleluia, alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,156 @@
|
||||
# Nocturn 2-3, Sixth Sunday after Easter (temporalId easter-6). Sourced
|
||||
# from Tempora/Pasc5-0.txt (Latin) / English/Tempora/Pasc5-0.txt. See
|
||||
# advent-1.yml/easter-octave.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Ambrose's book On
|
||||
# Belief in the Resurrection. Responsory: the source's own [Responsory4]
|
||||
# is a cross-reference to Pasc4-0:Responsory4 ("Locútus est ad me unus ex
|
||||
# septem Angelis" - already transcribed in easter-5.yml), reused here
|
||||
# directly.
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (John 16:23-30, "Et réliqua") - St. Augustine's Tractate
|
||||
# 102 on John begins within Lectio7 itself, same pattern used throughout
|
||||
# this sweep. Combined Lectio7's homily portion (incipit dropped) with
|
||||
# Lectio8-9, using the source's own [Responsory7] - again a
|
||||
# cross-reference, to Pasc4-0:Responsory7 ("Deus, cánticum novum cantábo
|
||||
# tibi" - already transcribed in easter-5.yml).
|
||||
id: easter-6
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, On Belief in the Resurrection"
|
||||
text:
|
||||
la: >-
|
||||
Quóniam Dei mori non póterat Sapiéntia, resúrgere autem non póterat quod mórtuum non erat;
|
||||
assúmitur caro, quæ mori posset: ut dum móritur quod solet, quod mórtuum fúerat, hoc resúrgeret.
|
||||
Neque enim póterat esse, nisi per hóminem, resurréctio: quóniam sicut per hóminem mors, ita et
|
||||
per hóminem resurréctio mortuórum. Ergo resurréxit homo, quóniam homo mórtuus est: resuscitátus
|
||||
homo, sed resúscitans Deus. Tunc secúndum carnem homo, nunc per ómnia Deus. Nunc enim secúndum
|
||||
carnem jam nóvimus Christum, sed carnis grátiam tenémus, ut ipsum primítias quiescéntium, ipsum
|
||||
primogénitum ex mórtuis novérimus.
|
||||
|
||||
|
||||
Primítiæ útique ejúsdem sunt géneris atque natúræ, cujus et réliqui fructus: quorum pro lætióre
|
||||
provéntu primitíva Deo múnera deferúntur; sacrum munus pro ómnibus, et quasi reparátæ quædam
|
||||
liba natúræ. Primítiæ ergo quiescéntium Christus. Sed utrum suórum quiescéntium, qui quasi mortis
|
||||
exsórtes, dulci quodam sopóre tenéntur, an ómnium mortuórum? Sed sicut in Adam omnes moriúntur,
|
||||
ita et in Christo omnes vivificabúntur. Itaque sicut primítiæ mortis in Adam, ita étiam primítiæ
|
||||
resurrectiónis in Christo omnes resúrgent. Sed nemo despéret, neque justus dóleat commúne
|
||||
consórtium resurgéndi, cum præcípuum fructum virtútis exspéctet. Omnes quidem resúrgent, sed
|
||||
unusquísque, ut ait Apóstolus, in suo órdine. Commúnis est divínæ fructus cleméntiæ, sed
|
||||
distínctus ordo meritórum.
|
||||
|
||||
|
||||
Advértimus, quam grave sit sacrilégium, resurrectiónem non crédere. Si enim non resurgémus, ergo
|
||||
Christus gratis mórtuus est, ergo Christus non resurréxit. Si enim nobis non resurréxit, útique
|
||||
non resurréxit, qui sibi cur resúrgeret, non habébat. Resurréxit in eo mundus, resurréxit in eo
|
||||
cælum, resurréxit in eo terra. Erit enim cælum novum, et terra nova. Sibi autem non erat
|
||||
necessária resurréctio, quem mortis víncula non tenébant. Nam etsi secúndum hóminem mórtuus, in
|
||||
ipsis tamen erat liber inférnis. Vis scire quam liber? Factus sum sicut homo sine adjutório,
|
||||
inter mórtuos liber. Et bene liber, qui se póterat suscitáre, juxta quod scriptum est: Sólvite
|
||||
hoc templum, et in tríduo resuscitábo illud. Et bene liber, qui álios descénderat redemptúrus.
|
||||
en: >-
|
||||
Since it was impossible that the Wisdom of God could die, and that which could not die could not
|
||||
rise from the dead, He took to Himself Flesh Which could die, that That Whose nature it was to
|
||||
die might die, and rise again. Neither was it possible that the resurrection of the dead should
|
||||
come otherwise than by man, "for since by man came death, by Man came also the resurrection of
|
||||
the dead." Man He rose since Man He died, the Manhood quickened but the Godhead Quickener. Man
|
||||
then, as touching the Flesh: God, now, over all things. For now we know Christ no longer after
|
||||
the Flesh, but we owe it to the Flesh that we know Him as "become the First-fruits of them that
|
||||
slept" "and the First-begotten of the dead."
|
||||
|
||||
|
||||
The first-fruits are of the same kind and nature as the other fruits, and they are brought as an
|
||||
offering to God, to win His blessing on the in-gathering, an holy offering made on behalf of all,
|
||||
and as it were the homage of restored nature. Christ then is the First-fruits of them that
|
||||
sleep. But is He the First-fruits of only His own loved ones that fall asleep in Him, and lie as
|
||||
it were untouched by death, wrapt in a sweet slumber? Or is He the First-fruits of all the dead?
|
||||
But "as in Adam all die, even so in Christ shall all be made alive." So that, as in Adam were the
|
||||
first-fruits of the death wherein all die, even so in Christ were the first-fruits of the
|
||||
resurrection, wherein all rise again. But let no man be hopeless, neither let it be a grief to
|
||||
the righteous to remember that to rise again will be common to all men, when he looketh for that
|
||||
day wherein the harvest of his life will nobly realise itself. All shall rise again, "but," as
|
||||
saith the Apostle, "every man in his own order." The harvest of God's mercy will be for all, but
|
||||
in reward one man shall differ from another.
|
||||
|
||||
|
||||
I tell you how grievous an outrage against God it is not to believe in the resurrection. If we
|
||||
shall not rise again, then did Christ die in vain, then is Christ not risen. For if He rose at
|
||||
all, He rose for us, and if He had not us to rise for, then He is plainly not risen. In Him the
|
||||
world, in Him the heavens, in Him the earth rose again. For there shall be "a new heaven, and a
|
||||
new earth." For Himself He needed not to rise, Whom the bands of death held not. For although He
|
||||
died as Man, yet was He free in the netherworld itself. Wouldest thou hear how free? "I am as a
|
||||
man that hath no strength, free among the dead." O how free, Who was able to take up his life
|
||||
again at will, even as it is written that He said: "Destroy this Temple, and in three days I will
|
||||
raise it up." O how free, Who descended into hell only to redeem others therefrom.
|
||||
responsory:
|
||||
la: "R. Locútus est ad me unus ex septem Angelis, dicens: Veni, osténdam tibi novam nuptam, sponsam Agni: * Et vidi Jerúsalem descendéntem de cælo, ornátam monílibus suis, allelúja, allelúja, allelúja.\nV. Et sústulit me in spíritu in montem magnum et altum.\nR. Et vidi Jerúsalem descendéntem de cælo, ornátam monílibus suis, allelúja, allelúja, allelúja."
|
||||
en: "R. One of the seven Angels talked with me, saying: Come hither, I will show thee the bride, the Lamb's wife. * And I saw Jerusalem descending out of heaven, adorned with her jewels. Alleluia, Alleluia, Alleluia.\nV. And he carried me away in the Spirit to a great and high mountain.\nR. And I saw Jerusalem descending out of heaven, adorned with her jewels. Alleluia, Alleluia, Alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Tractate 102 on the Gospel of John"
|
||||
text:
|
||||
la: >-
|
||||
Dómini verba nunc ista tractánda sunt: Amen, amen, dico vobis: Si quid petiéritis Patrem in
|
||||
nómine meo, dabit vobis. Jam dictum est in superióribus hujus Domínici sermónis pártibus,
|
||||
propter eos, qui nonnúlla petunt a Patre in Christi nómine, nec accípiunt: non peti in nómine
|
||||
Salvatóris, quidquid pétitur contra ratiónem salútis. Non enim sonum litterárum ac syllabárum,
|
||||
sed quod sonus ipse signíficat, et quod eo sono recte ac veráciter intellégitur, hoc accipiéndus
|
||||
est dícere, cum dicit: In nómine meo.
|
||||
|
||||
|
||||
Unde qui hoc sentit de Christo, quod non est de único Dei Fílio sentiéndum, non petit in ejus
|
||||
nómine, etiámsi non táceat lítteris ac sýllabis Christum: quóniam in ejus nómine petit, quem
|
||||
cógitat cum petit. Qui vero quod est de illo sentiéndum sentit, ipse in ejus nómine petit: et
|
||||
áccipit quod petit, si non contra suam salútem sempitérnam petit. Accipit autem quando debet
|
||||
accípere. Quædam enim non negántur: sed ut cóngruo dentur témpore differúntur. Ita sane
|
||||
intelligéndum est quod ait: Dabit vobis: ut ea benefícia significáta sciántur his verbis, quæ ad
|
||||
eos, qui petunt, próprie pértinent. Exaudiúntur quippe omnes Sancti pro seípsis, non autem pro
|
||||
ómnibus exaudiúntur vel amícis, vel inimícis suis, vel quibúslibet áliis: quia non utcúmque
|
||||
dictum est, Dabit; sed, Dabit vobis.
|
||||
|
||||
|
||||
Usque modo, inquit, non petístis quidquam in nómine meo. Pétite, et accipiétis, ut gáudium
|
||||
vestrum sit plenum. Hoc quod dicit, gáudium plenum, profécto non carnále, sed spiritále gáudium
|
||||
est: et quando tantum erit, ut áliquid ei jam non sit addéndum, proculdúbio tunc erit plenum.
|
||||
Quidquid ergo pétitur, quod pertíneat ad hoc gáudium consequéndum, hoc est in nómine Christi
|
||||
peténdum, si divínam intellígimus grátiam, si vere beátam póscimus vitam. Quidquid autem áliud
|
||||
pétitur, nihil pétitur: non quia nulla omníno res est, sed quia in tantæ rei comparatióne
|
||||
quidquid áliud concupíscitur, nihil est.
|
||||
en: >-
|
||||
We have now to consider these words of the Lord: "Amen, Amen, I say unto you, Whatsoever ye shall
|
||||
ask the Father in My Name, He will give it you." It hath already been said in the earlier part of
|
||||
this discourse of the Lord, for the sake of some who ask the Father in Christ's Name and receive
|
||||
not, that whatsoever is asked, which tendeth not to salvation, is not asked in the Name of the
|
||||
Saviour. By the words "In My Name" we must not understand the vocalization of letters and
|
||||
syllables, but the meaning of what is said, the honest and true meaning.
|
||||
|
||||
|
||||
Therefore, whosoever thinketh of Christ as he ought not to think of the Only Son of God, such an
|
||||
one doth not ask anything in Christ's Name, although he do actually utter letters and syllables
|
||||
to that effect, because by these sounds he meaneth not the Real Christ, but a fancied being who
|
||||
hath no existence except in the speaker's imagination. But on the other hand, whosoever thinketh
|
||||
of Christ as he ought to think, the same asketh in Christ's Name, and receiveth, provided only it
|
||||
be nothing against his own everlasting salvation: but if it is good for him to receive, he
|
||||
receiveth. Some things are not given at once, but kept over till a more fitting season. Such is
|
||||
the true interpretation of the words "He will give it you": namely, that those things will be
|
||||
given which are good for them to ask. All the Saints also are heard when they ask for themselves,
|
||||
but not necessarily when they ask for their friends, or their enemies, or others, even as it is
|
||||
written, not simply "He will give it" but "He will give it you."
|
||||
|
||||
|
||||
Hitherto, saith the Lord, have ye asked nothing in My Name? "Ask, and ye shall receive, that your
|
||||
joy may be full." This their joy, whereof He saith that it shall be full, is to be understood not
|
||||
of fleshly but of spiritual joy: and when that joy is so great that it can be increased no more,
|
||||
then shall it without doubt be full. Whatsoever therefore we ask for the fulfilling of this joy,
|
||||
(that is, if we thereby mean grace, if we ask for that life which is the really blessed one,)
|
||||
that is a thing which it is meet to ask in Christ's Name. If we ask anything else than this, we
|
||||
ask nothing, although we do actually ask something, because all things are nothing in comparison
|
||||
with this.
|
||||
responsory:
|
||||
la: "R. Deus, cánticum novum cantábo tibi, allelúja: * In psaltério decem chordárum psallam tibi, allelúja, allelúja.\nV. Deus meus es tu, et confitébor tibi: Deus meus es tu, et exaltábo te.\nR. In psaltério decem chordárum psallam tibi, allelúja, allelúja."
|
||||
en: "R. I will sing a new song unto thee, O God, alleluia. * Upon a psaltery of ten strings will I sing praises unto thee, alleluia, alleluia.\nV. Thou art my God, and I will praise thee: Thou art my God, and I will exalt thee.\nR. Upon a psaltery of ten strings will I sing praises unto thee, alleluia, alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,172 @@
|
||||
# Nocturn 2-3, Sunday within the Octave of Easter / Low Sunday (temporalId
|
||||
# easter-octave). Sourced from Tempora/Pasc1-0.txt (Latin) / English/
|
||||
# Tempora/Pasc1-0.txt. See advent-1.yml/lent-1.yml for the general sweep
|
||||
# method. (Easter Sunday itself, Pasc0-0.txt, has no Nocturn 2/3 at all in
|
||||
# the source - it keeps the ancient single-nocturn, three-lesson form,
|
||||
# with no Lectio4-9 - so `easter-sunday` is a genuine, source-confirmed
|
||||
# gap, not an oversight of this pass.)
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's 1st
|
||||
# Sermon for the Octave of the Passover (Sermon 157 "de Tempore").
|
||||
# Responsory: the source's own [Responsory4] is a cross-reference to
|
||||
# Easter Sunday's own Pasc0-1:Responsory1 ("María Magdaléne, et áltera
|
||||
# María"), reused here directly.
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (John 20:19-31, the appearance to Thomas, "Et réliqua") -
|
||||
# Pope St. Gregory the Great's Homily 26 on the Gospels begins within
|
||||
# Lectio7 itself, same pattern used throughout this sweep. Combined
|
||||
# Lectio7's homily portion (incipit dropped) with Lectio8-9, using the
|
||||
# source's own [Responsory7] - again a cross-reference, to Pasc0-2:
|
||||
# Responsory2 ("De ore prudéntis procédit mel").
|
||||
id: easter-octave
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Sermon 157, for the Octave of Easter"
|
||||
text:
|
||||
la: >-
|
||||
Paschális solémnitas hodiérna festivitáte conclúditur, et ídeo hódie Neophytórum hábitus
|
||||
commutátur: ita tamen, ut candor, qui de hábitu depónitur, semper in corde teneátur. In qua
|
||||
quidem primum nobis agéndum est, ut quia pascháles dies sunt, id est, indulgéntiæ ac remissiónis,
|
||||
ita a nobis sanctórum diérum festívitas agátur, ut relaxatióne córporum púritas non obfuscétur:
|
||||
sed pótius abstinéntes ab omni luxu, ebrietáte, lascívia, demus óperam sóbriæ remissióni, ac
|
||||
sanctæ sinceritáti: ut, quidquid modo corporáli abstinéntia non acquírimus, méntium puritáte
|
||||
quærámus.
|
||||
|
||||
|
||||
Ad omnes quidem pértinet sermo, quos cura nostra compléctitur: verúmtamen hódie termináta
|
||||
sacramentórum solemnitáte, vos allóquimur, novélla gérmina sanctitátis, regeneráta ex aqua et
|
||||
Spíritu Sancto: germen pium, exámen novéllum, flos nostri honóris, et fructus labóris, gáudium et
|
||||
coróna mea, omnes qui statis in Dómino. Apostólicis verbis vos álloquor: Ecce nox præcéssit, dies
|
||||
autem appropinquávit: abjícite ópera tenebrárum, et indúite vos arma lucis. Sicut in die honéste
|
||||
ambulémus: non in comessatiónibus et ebrietátibus, non in cubílibus et impudicítiis, non in
|
||||
contentióne et æmulatióne: sed induímini Dóminum Jesum Christum.
|
||||
|
||||
|
||||
Habémus, inquit, certiórem prophéticum sermónem: cui bene fácitis intendéntes tamquam lucérnæ in
|
||||
obscúro loco, donec dies lucéscat, et lúcifer oriátur in córdibus vestris. Sint ergo lumbi vestri
|
||||
accíncti, et lucérnæ ardéntes in mánibus vestris: et vos símiles homínibus exspectántibus dóminum
|
||||
suum, quando revertátur a núptiis. Ecce dies advéniunt, in quibus Dóminus dicit: Pusíllum,
|
||||
inquit, et non vidébitis me, et íterum pusíllum, et vidébitis me. Hæc est hora, de qua dixit: Vos
|
||||
tristes éritis, sǽculum autem gaudébit: id est, vita ista tentatiónibus plena, in qua peregrinámur
|
||||
ab eo. Sed íterum, inquit, vidébo vos, et gaudébit cor vestrum, et gáudium vestrum nemo tollet a
|
||||
vobis.
|
||||
en: >-
|
||||
The Feast of this day is the end of the Paschal solemnity, and therefore it is today that the
|
||||
Newly-Baptized put off their white garments: but, though they lay aside the outward mark of
|
||||
washing in their raiment, the mark of that washing in their souls remaineth to eternity. Now are
|
||||
the days of the Pass-over, that is, of God's Passing-over our iniquity by His pardon and
|
||||
remission; and therefore our first duty is so to sanctify the mirth of these holy days, that our
|
||||
bodily recreation may be taken without defilement to our spiritual cleanness. Let us strive that
|
||||
our relaxation may be sober and our freedom holy, holding ourselves carefully aloof from anything
|
||||
like excess, drunkenness or lechery. Let us try so to keep in our souls their Lenten cleansing,
|
||||
that if our Fasting hath left us aught yet unwon, we may still be able to seek it.
|
||||
|
||||
|
||||
My discourse concerneth all them which are committed unto my spiritual charge; but, nevertheless,
|
||||
since the first happy week of your Sacramental life draweth this day to a close, I address myself
|
||||
in especial to you who are the new olive-plants of holiness round about the Table of the Lord, to
|
||||
you, who have but a little while been born again of water and the Holy Ghost, to you, O holy
|
||||
generation, to you, O new creation, to you, the excellency of my dignity, and the fruit of my
|
||||
labour, my brethren dearly beloved and longed for, my joy and my crown, all ye who now stand so
|
||||
fast in the Lord. To you I address the words of the Apostle: Behold! the night is past! the day
|
||||
is come! Cast off therefore the works of darkness, and put on the armour of light. Let us walk
|
||||
honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in
|
||||
strife and envying: but put ye on the Lord Jesus Christ.
|
||||
|
||||
|
||||
We have, saith Peter, a more sure word of Prophecy, whereunto ye do well that ye take heed, as
|
||||
unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your
|
||||
hearts. Let your loins therefore be girded about, and your lights burning in your hands, and ye
|
||||
yourselves like unto men that wait for their lord, when he will return from the wedding. Behold,
|
||||
the days come, whereof the Lord saith, A little while, and ye shall not see Me, and again a little
|
||||
while and ye shall see Me. Now is the hour whereof He said: Ye shall weep and lament, but the
|
||||
world shall rejoice: that is to say, this present life, wherein we walk as strangers and
|
||||
pilgrims, far away from Him Who is our Home, this present life is very full of trials. But, saith
|
||||
Jesus, I will see you again, and your heart shall rejoice, and your joy no man taketh from you.
|
||||
responsory:
|
||||
la: "R. María Magdaléne, et áltera María ibant dilúculo ad monuméntum: * Jesum quem quǽritis, non est hic, surréxit sicut locútus est, præcédet vos in Galilǽam, ibi eum vidébitis, allelúja, allelúja.\nV. Et valde mane una sabbatórum véniunt ad monuméntum, orto jam sole: et introëúntes vidérunt júvenem sedéntem in dextris, qui dixit illis.\nR. Jesum quem quǽritis, non est hic, surréxit sicut locútus est, præcédet vos in Galilǽam, ibi eum vidébitis, allelúja, allelúja."
|
||||
en: "R. Mary Magdalene and the other Mary went very early to the sepulchre. * That Jesus whom ye seek, is not here: for He is risen, as He said: He goeth before you into Galilee; there shall ye see Him, alleluia, alleluia.\nV. And very early in the morning, the first day of the week, they came unto the sepulchre, at the rising of the sun; and, entering into the sepulchre, they saw a young man sitting upon the right side, who saith unto them:\nR. That Jesus Whom ye seek is not here: for He is risen, as He said: He goeth before you into Galilee: there shall ye see Him, alleluia, alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 26 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Prima lectiónis hujus evangélicæ quǽstio ánimum pulsat: quómodo post resurrectiónem corpus
|
||||
Domínicum verum fuit, quod clausis jánuis ad discípulos íngredi pótuit? Sed sciéndum nobis est,
|
||||
quod divína operátio, si ratióne comprehénditur, non est admirábilis: nec fides habet méritum,
|
||||
cui humána rátio præbet experiméntum. Sed hæc ipsa nostri Redemptóris ópera, quæ ex semetípsis
|
||||
comprehéndi nequáquam possunt, ex ália ejus operatióne pensánda sunt: ut rebus mirabílibus fidem
|
||||
prǽbeant facta mirabilióra. Illud enim corpus Dómini intrávit ad discípulos jánuis clausis, quod
|
||||
vidélicet ad humános óculos per nativitátem suam clauso exívit útero Vírginis. Quid ergo mirum,
|
||||
si clausis jánuis post resurrectiónem suam in ætérnum jam victúrus intrávit, qui moritúrus
|
||||
véniens, non apérto útero Vírginis exívit?
|
||||
|
||||
|
||||
Sed quia ad illud corpus, quod vidéri póterat, fides intuéntium dubitábat: osténdit eis prótinus
|
||||
manus et latus, palpándam carnem prǽbuit, quam clausis jánuis introdúxit. Qua in re duo mira, et
|
||||
juxta humánam ratiónem sibi valde contrária osténdit: dum post resurrectiónem suam corpus suum
|
||||
incorruptíbile, et tamen palpábile demonstrávit. Nam et corrúmpi necésse est quod palpátur: et
|
||||
palpári non potest quod non corrúmpitur. Sed miro modo atque inæstimábili Redémptor noster et
|
||||
incorruptíbile post resurrectiónem, et palpábile corpus exhíbuit: ut monstrándo incorruptíbile,
|
||||
invitáret ad prǽmium, et præbéndo palpábile, firmáret ad fidem. Et incorruptíbilem se ergo, et
|
||||
palpábilem demonstrávit: ut profécto esse post resurrectiónem osténderet corpus suum et ejúsdem
|
||||
natúræ, et altérius glóriæ.
|
||||
|
||||
|
||||
Dixit eis: Pax vobis. Sicut misit me Pater, et ego mitto vos: id est, sicut misit me Pater Deus
|
||||
Deum, et ego mitto vos homo hómines. Pater Fílium misit, qui hunc pro redemptióne géneris humáni
|
||||
incarnári constítuit. Quem vidélicet in mundum veníre ad passiónem vóluit: sed tamen amávit
|
||||
Fílium, quem ad passiónem misit. Eléctos vero Apóstolos Dóminus non ad mundi gáudia, sed sicut
|
||||
ipse missus est, ad passiónes in mundum mittit. Quia ergo et Fílius amátur a Patre, et tamen ad
|
||||
passiónem míttitur: ita et discípuli a Dómino amántur, qui tamen ad passiónem mittúntur in mundum.
|
||||
Itaque recte dícitur: Sicut misit me Pater, et ego mitto vos: id est, ea vos caritáte díligo, cum
|
||||
inter scándala persecutórum mitto, qua me caritáte Pater díligit, quem veníre ad tolerándas
|
||||
passiónes fecit.
|
||||
en: >-
|
||||
When we hear this passage of the Gospel read, a question straightway knocketh at the door of our
|
||||
mind. How was it that the Body of the Risen Lord was a real Body, if It was able to pass through
|
||||
closed doors into the assembly of His disciples? But we ought to know that the works of God are
|
||||
no more wonderful when they can be understood by man's reason, and faith has lost her worth when
|
||||
her subject-matter is the subject-matter of human demonstration. Nevertheless, those very works
|
||||
of our Redeemer which are in themselves impossible to be understood, must be thought over in
|
||||
connection with other of His works, that we may be led to believe in things wonderful, by mean of
|
||||
things more wonderful still. That Body of the Lord, Which came into the assembly of the disciples
|
||||
through closed doors, was the Same, Which at Its birth, had become manifest to the eyes of men by
|
||||
passing out of the cloister of the Virgin's womb without breaking the seal thereof. What wonder is
|
||||
it if that Body Which had come out of the Virgin's womb, without opening the matrix, albeit It
|
||||
was then on Its way to die, now that It was risen again from the dead and instinct for ever with
|
||||
undying life, what wonder is it, I say, if that Body passed through closed doors?
|
||||
|
||||
|
||||
But since the beholders doubted of the reality of that Body Which they saw, He showed unto them
|
||||
His Hands and His Side, and allowed them to handle that Same Flesh Which had just passed through
|
||||
the closed doors. In this there were two strange things manifested; yea, things which, according
|
||||
to our understanding, are contrary the one to the other. His Risen Body was incorruptible and yet
|
||||
palpable. For whatever can be touched, must needs be subject to corruption; and whatever is not
|
||||
subject to corruption, cannot be touched. But, in a way altogether wonderful and
|
||||
incomprehensible, our Redeemer after His Resurrection revealed Himself in a Body at once palpable
|
||||
and incorruptible: revealed Himself in an incorruptible Body, that we might learn to seek a like
|
||||
glorification; and in a palpable Body, for the strengthening of our faith. He revealed Himself in
|
||||
a Body at once incorruptible and palpable, that He might thereby make manifest the fact that His
|
||||
Risen Body was unaltered in nature, albeit transfigured in glory.
|
||||
|
||||
|
||||
Then said Jesus to them again: Peace be unto you. As My Father hath sent Me, even so send I you:
|
||||
that is, as My Father, Who is God, hath sent Me, Who am God, even so do I, Who am Man, send you,
|
||||
who are men. The Father sent the Son, Whom He appointed to be made Man for the redemption of man.
|
||||
Him He willed to send into the world to suffer, albeit He Whom He sent to suffer was the Son of
|
||||
His love. The Lord sendeth His chosen Apostles into the world, not to be happy in the world, but,
|
||||
as He had been Himself sent, to suffer. As the Father loveth the Son and yet sendeth Him to
|
||||
suffer, even so doth the Lord love His disciples, albeit He sendeth them into the world, to suffer
|
||||
therein; and therefore it is well said: "As My Father hath sent Me, even so send I you"; that is,
|
||||
while I send you into the wild storm of persecution, I love you all the same, I love you, yea, I
|
||||
love you with a love like that wherewith the Father loveth Me, Who sent Me into the world to bear
|
||||
agony therein.
|
||||
responsory:
|
||||
la: "R. De ore prudéntis procédit mel, allelúja: dulcédo mellis est sub língua ejus, allelúja: * Favus distíllans lábia ejus, allelúja, allelúja.\nV. Sapiéntia requiéscit in corde ejus, et prudéntia in sermóne oris illíus.\nR. Favus distíllans lábia ejus, allelúja, allelúja."
|
||||
en: "R. From the mouth of the wise doth proceed honey, alleluia: the sweetness of honey is under his tongue, alleluia. * His lips drop as the honey-comb, alleluia, alleluia.\nV. Wisdom doth abide in his heart, and out of his mouth cometh understanding.\nR. His lips drop as the honey-comb, alleluia, alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,151 @@
|
||||
# Nocturn 2-3, First Sunday of Lent (temporalId lent-1). Sourced from
|
||||
# Tempora/Quad1-0.txt (Latin) / English/Tempora/Quad1-0.txt. See
|
||||
# advent-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
|
||||
# 4th Sermon on Lent. Responsory: Lectio4's own (Responsory4, "Emendémus
|
||||
# in mélius").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Matt 4:1-11, the temptation in the desert, "Et
|
||||
# réliqua") - Pope St. Gregory the Great's Homily 16 on the Gospels begins
|
||||
# within Lectio7 itself, same pattern used throughout this sweep. Combined
|
||||
# Lectio7's homily portion (incipit dropped) with Lectio8-9, using
|
||||
# Responsory7 ("Scíndite corda vestra") - the first responsory of the
|
||||
# group the combined reading spans.
|
||||
id: lent-1
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Leo the Great, Sermon 4 on Lent"
|
||||
text:
|
||||
la: >-
|
||||
Prædicatúrus vobis, dilectíssimi, sacratíssimum maximúmque jejúnium, quo áptius utar exórdio,
|
||||
quam ut verbis Apóstoli, in quo Christus loquebátur, incípiam, dicámque quod lectum est: Ecce
|
||||
nunc tempus acceptábile: ecce nunc dies salútis? Quamvis enim nulla sint témpora, quæ divínis
|
||||
non sint plena munéribus, et semper nobis ad misericórdiam Dei per ipsíus grátiam præstétur
|
||||
accéssus: nunc tamen ómnium mentes majóri stúdio ad spiritáles proféctus movéri, et amplióri
|
||||
fidúcia opórtet animári, quando ad univérsa pietátis offícia, illíus nos diéi, in quo redémpti
|
||||
sumus, recúrsus invítat: ut excéllens super ómnia passiónis Domínicæ sacraméntum, purificátis et
|
||||
corpóribus et ánimis celebrémus.
|
||||
|
||||
|
||||
Debebátur quidem tantis mystériis ita incessábilis devótio, et continuáta reveréntia, ut tales
|
||||
permanerémus in conspéctu Dei, quales nos in ipso Pascháli festo dignum est inveníri. Sed quia
|
||||
hæc fortitúdo paucórum est: et dum carnis fragilitáte austérior observántia relaxátur, dumque per
|
||||
várias actiónes vitæ hujus sollicitúdo disténditur, necésse est de mundáno púlvere étiam
|
||||
religiósa corda sordéscere: magna divínæ institutiónis salubritáte provísum est, ut ad reparándam
|
||||
méntium puritátem quadragínta nobis diérum exercitátio mederétur, in quibus aliórum témporum
|
||||
culpas, et pia ópera redímerent, et jejúnia casta decóquerent.
|
||||
|
||||
|
||||
Ingressúri ígitur, dilectíssimi, dies mýsticos, et purificándis ánimis atque corpóribus sacrátius
|
||||
institútos, præcéptis apostólicis obedíre curémus, emundántes nos ab omni inquinaménto carnis ac
|
||||
spíritus: ut castigátis colluctatiónibus, quæ sunt inter utrámque substántiam, ánimus, quem sub
|
||||
Dei gubernáculis constitútum, córporis sui decet esse rectórem, dominatiónis suæ obtíneat
|
||||
dignitátem: ut némini dantes ullam offensiónem, vituperatiónibus obloquéntium non simus obnóxii.
|
||||
Digna enim ab infidélibus reprehensióne carpémur, et nostro vítio linguæ ímpiæ in injúriam se
|
||||
religiónis armábunt, si jejunántium mores a puritáte perféctæ continéntiæ discrepárint. Non enim
|
||||
in sola abstinéntia cibi stat nostri summa jejúnii: aut fructuóse córpori esca subtráhitur, nisi
|
||||
mens ab iniquitáte revocétur.
|
||||
en: >-
|
||||
Dearly beloved brethren, I am to preach to you the holiest and the greatest of Fasts; and with
|
||||
what words can I more fitly begin than with those words of the Apostle, in whom Christ spake,
|
||||
which have just been read? Behold, now is the acceptable time! Behold, now is the day of
|
||||
salvation! It is true that there are no times which are not rich with God's gifts; His grace doth
|
||||
ever give us an entry unto His mercy; nevertheless, more especially at this time doth it behove
|
||||
that the minds of all men be earnestly stirred up to make progress in things spiritual, and to be
|
||||
nerved by a trust in God stronger than ever; for now the anniversary of that day on which we were
|
||||
redeemed is drawing near, and thereby moving us to work all godliness, to the end that we may be
|
||||
able to celebrate, with clean minds and bodies, that mystery which exceedeth all others, the
|
||||
mystery of the Lord's sufferings.
|
||||
|
||||
|
||||
Mysteries so great demand sustained earnestness, and continuous worship, if we would ever abide
|
||||
in the sight of God, such as it is meet that He should find us on the Feast of the Passover. But
|
||||
since few have the strength to do thus, and the frailty of the body rebelleth against such
|
||||
hardness, while the diverse actions of this life distract us with their cares, it necessarily
|
||||
befalleth that the dust of earth befouleth the hearts even of the godly. To meet this befoulment
|
||||
therefore, and to restore the cleanness of our souls, it is provided by the healthful institution
|
||||
of God, that we should be purged by an exercise of forty days, wherein godly works may redeem the
|
||||
mis-spending of our other time, and purifying fasts rid us of the same.
|
||||
|
||||
|
||||
Therefore, dearly beloved brethren, as we are now about to enter upon these mystic days, the end
|
||||
of whose most holy ordinance is the cleansing both of our souls and bodies, let us take heed that
|
||||
we be obedient unto the command of the Apostle, putting far away from us every defilement of
|
||||
flesh and spirit, ordering the strife which there is between the two substances whereof we are
|
||||
compounded; that the soul, which is ordained under the rule of God, and which it beseemeth under
|
||||
His rule to rule the body, may enjoy the fulness of her lordship; giving no offence to any so
|
||||
that we may give no cause to such as revile us. For if our ways during the Fast agree not with
|
||||
the purity of perfect temperance, the reproaches of the unbelievers will be just, and our sins
|
||||
will arm the tongues of the ungodly to the harming of our religion. The sum of our Fast standeth
|
||||
not only in abstaining from meats; neither is it profitable to deny food to the body, if the mind
|
||||
be not bridled from iniquity.
|
||||
responsory:
|
||||
la: "R. Emendémus in mélius, quæ ignoránter peccávimus: ne súbito præoccupáti die mortis, quærámus spátium pœniténtiæ, et inveníre non possímus: * Atténde, Dómine, et miserére, quia peccávimus tibi.\nV. Adjuva nos, Deus salutáris noster, et propter honórem nóminis tui, Dómine, líbera nos.\nR. Atténde, Dómine, et miserére, quia peccávimus tibi."
|
||||
en: "R. Let us amend for the better in that wherein we have sinned unknowingly, or ever the day of death suddenly prevent us, and we seek a place of repentance, and find none. * Give heed, O Lord, and have mercy upon us, for we have sinned against thee.\nV. Help us, O God of our salvation, and for the glory of thy Name deliver us, O Lord.\nR. Give heed, O Lord, and have mercy upon us, for we have sinned against thee."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 16 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Dubitári a quibúsdam solet, a quo spíritu sit Jesus ductus in desértum, propter hoc quod
|
||||
súbditur: Assúmpsit eum diábolus in sanctam civitátem: et rursum: Assúmpsit eum in montem
|
||||
excélsum valde. Sed vere et absque ulla quæstióne conveniénter accípitur, ut a Sancto Spíritu in
|
||||
desértum ductus credátur: ut illuc eum suus Spíritus dúceret, ubi hunc ad tentándum malígnus
|
||||
spíritus inveníret. Sed ecce cum dícitur Deus homo vel in excélsum montem, vel in sanctam
|
||||
civitátem a diábolo assúmptus, mens réfugit crédere, humánæ hoc audíre aures expavéscunt. Qui
|
||||
tamen non esse incredibília ista cognóscimus, si in illo et ália facta pensámus.
|
||||
|
||||
|
||||
Certe iniquórum ómnium caput diábolus est: et hujus cápitis membra sunt omnes iníqui. An non
|
||||
diáboli membrum fuit Pilátus? an non diáboli membra Judǽi persequéntes, et mílites crucifigéntes
|
||||
Christum fuérunt? Quid ergo mirum, si se ab illo permísit in montem duci, qui se pértulit étiam a
|
||||
membris illíus crucifígi? Non est ergo indígnum Redemptóri nostro quod tentári vóluit, qui
|
||||
vénerat occídi. Justum quippe erat, ut sic tentatiónes nostras suis tentatiónibus vínceret, sicut
|
||||
mortem nostram vénerat sua morte superáre.
|
||||
|
||||
|
||||
Sed sciéndum nobis est, quia tribus modis tentátio ágitur: suggestióne, delectatióne et
|
||||
consénsu. Et nos cum tentámur, plerúmque in delectatiónem, aut étiam in consénsum lábimur: quia
|
||||
de carnis peccáto propagáti, in nobis ipsis étiam gérimus, unde certámina tolerámus. Deus vero,
|
||||
qui in útero Vírginis incarnátus, in mundum sine peccáto vénerat, nihil contradictiónis in
|
||||
semetípso tolerábat. Tentári ergo per suggestiónem pótuit: sed ejus mentem peccáti delectátio non
|
||||
momórdit. Atque ídeo omnis diabólica illa tentátio foris, non intus fuit.
|
||||
en: >-
|
||||
Some persons are accustomed to question what Spirit it was of which Jesus was led up into the
|
||||
wilderness, on account of the words a little farther on: Then the devil taketh Him up into the
|
||||
holy city: and again: The devil taketh Him up into an exceeding high mountain. But in truth, and
|
||||
without any searching, we may very fitly take it that we are to believe it was the Holy Ghost Who
|
||||
led Him up into the wilderness; His own Spirit led Him where the evil spirit found Him to tempt
|
||||
Him. When however it is said that He, God and man, was taken up by the devil either into an
|
||||
exceeding high mountain or into the holy city, the mind shrinketh from believing, and the ears of
|
||||
man tingle to hear it. Yet these things we know not to be incredible, when we consider certain
|
||||
other things concerning Him.
|
||||
|
||||
|
||||
In truth, the devil is the head of all the wicked, and every wicked man is a member of this body,
|
||||
of which the devil is the head. Was not Pilate a limb of Satan? Were not the Jews that
|
||||
persecuted, and the soldiers that crucified Christ, likewise limbs of Satan? Is it then strange
|
||||
that He should allow Himself to be led up into a mountain by the head, Who allowed Himself to be
|
||||
crucified by the members? Therefore it is not unworthy of our Redeemer, Who came to be slain,
|
||||
that He was willing to be tempted. It was meet that He should thus overcome our temptations by
|
||||
His own, even as He came to conquer our death by His own.
|
||||
|
||||
|
||||
We ought to know that temptation worketh through three forms. There is, first, the suggestion;
|
||||
then the delectation; lastly, the consent. When we are tempted, it often happeneth that we fall
|
||||
into delectation, and even into consent, because in the sinful flesh of which we are begotten, we
|
||||
carry in ourselves matter to favor the attack. But God, when He took Flesh in the womb of the
|
||||
Virgin, and came into the world without sin, did so without having in Himself anything of this
|
||||
lusting of the flesh against the spirit. It was possible therefore for Him to be tempted in the
|
||||
first stage, namely suggestion; but there was nothing in His Mind in which delectation could fix
|
||||
its teeth. And thus all the temptation which He endured from the devil was without, and none
|
||||
within Him.
|
||||
responsory:
|
||||
la: "R. Scíndite corda vestra, et non vestiménta vestra: et convertímini ad Dóminum Deum vestrum: * Quia benígnus et miséricors est.\nV. Derelínquat ímpius viam suam, et vir iníquus cogitatiónes suas, et revertátur ad Dóminum, et miserébitur ejus.\nR. Quia benígnus et miséricors est."
|
||||
en: "R. Rend your hearts and not your garments, and turn unto the Lord your God; * For He is gracious and merciful.\nV. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have mercy upon him.\nR. For He is gracious and merciful."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,153 @@
|
||||
# Nocturn 2-3, Second Sunday of Lent (temporalId lent-2). Sourced from
|
||||
# Tempora/Quad2-0.txt (Latin) / English/Tempora/Quad2-0.txt. See
|
||||
# advent-1.yml/lent-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's book
|
||||
# Against Lying, chapter 9-10 (on Jacob's deception of Isaac). Responsory:
|
||||
# Lectio4's own (Responsory4, "Dum exíret Jacob de terra sua").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Matt 17:1-9, the Transfiguration, "Et réliqua") - St.
|
||||
# Leo the Great's own Homily on the Transfiguration of the Lord begins
|
||||
# within Lectio7 itself, same pattern used throughout this sweep. Combined
|
||||
# Lectio7's homily portion (incipit dropped) with Lectio8-9, using
|
||||
# Responsory7 ("Dixit Angelus ad Jacob") - the first responsory of the
|
||||
# group the combined reading spans.
|
||||
id: lent-2
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Against Lying"
|
||||
text:
|
||||
la: >-
|
||||
Jacob quod matre fecit auctóre, ut patrem fállere viderétur, si diligénter et fidéliter
|
||||
attendátur, non est mendácium, sed mystérium. Quæ si mendácia dixérimus, omnes étiam parábolæ ac
|
||||
figúræ significandárum quarumcúmque rerum, quæ non ad proprietátem accipiéndæ sunt, sed in eis
|
||||
áliud ex álio est intelligéndum, dicéntur esse mendácia: quod absit omníno. Nam qui hoc putat,
|
||||
trópicis étiam tam multis locutiónibus ómnibus potest hanc importáre calúmniam; ita ut et hæc
|
||||
ipsa, quæ appellátur metáphora, hoc est, de re própria ad rem non própriam verbi alicújus
|
||||
usurpáta translátio, possit ista ratióne mendácium nuncupári.
|
||||
|
||||
|
||||
Quæ significántur enim, útique ipsa dicúntur: putántur autem mendácia, quóniam non ea quæ vere
|
||||
significántur, dicta intelligúntur; sed ea, quæ falsa sunt, dicta esse credúntur. Hoc ut exémplis
|
||||
fiat plánius, idípsum quod Jacob fecit, atténde. Hædínis certe péllibus membra contéxit. Si causam
|
||||
próximam requirámus, mentítum putábimus: hoc enim fecit, ut putarétur esse qui non erat. Si autem
|
||||
hoc factum ad illud, propter quod significándum revéra factum est, referátur: per hædínas pelles,
|
||||
peccáta; per eum vero, qui eis se opéruit, ille significátus est, qui non sua, sed aliéna peccáta
|
||||
portávit.
|
||||
|
||||
|
||||
Verax ergo significátio nullo modo mendácium recte dici potest: ut autem in facto, ita et in
|
||||
verbo. Nam cum ei pater dixísset: Quis es tu, fili? ille respóndit: Ego sum Esau primogénitus
|
||||
tuus. Hoc si referátur ad duos illos géminos, mendácium vidébitur: si autem ad illud, propter quod
|
||||
significándum ista gesta dictáque conscrípta sunt; ille est hic intelligéndus in córpore suo,
|
||||
quod est ejus Ecclésia, qui de hac re loquens, ait: Cum vidéritis Abraham, et Isaac et Jacob et
|
||||
omnes Prophétas in regno Dei, vos autem expélli foras. Et, Vénient ab Oriénte et Occidénte, et
|
||||
Aquilóne et Austro, et accúmbent in regno Dei. Et, Ecce sunt novíssimi qui erant primi: et sunt
|
||||
primi, qui erant novíssimi. Sic enim quodámmodo minor majóris primátum frater ábstulit, atque in
|
||||
se tránstulit fratris.
|
||||
en: >-
|
||||
If we consider faithfully and carefully what it was that Jacob did by the advice of his mother,
|
||||
and wherein he seemeth to have deceived his father, it will appear that it is not a lie, but an
|
||||
allegory. If we denounce this, its mystic sense, as a lie, then must we also give the name of
|
||||
lies to even all parable, and to every figure devised to set forth the nature of anything, which
|
||||
is not to be taken in its literal sense, but in which one thing is to be understood under the
|
||||
name of another. And this be far from us. Whoso should do this, would bring the charge of
|
||||
falsehood against very many figures of speech, including that one called metaphor, in which a
|
||||
word is transferred from that meaning which belongeth to it, to some other, to which would, by
|
||||
such reasoning, be given the name of a lie.
|
||||
|
||||
|
||||
The deep meaning is given; but what is considered is the lie, because men do not understand the
|
||||
way in which that signification, which is a truth, is set forth: but the falsehood is plainly
|
||||
expressed, and believed. That we may understand this more plainly by taking some points in
|
||||
illustration, consider with me what Jacob did. It is certain that he covered his limbs with the
|
||||
skins of goats. If we consider his object in point of fact, we shall find that it was to lie,
|
||||
because he did this that he might be thought to be he who he was not. But if we consider this his
|
||||
deed in that deep typical sense which it undoubtedly possesseth, we find that by the goat-skins
|
||||
are represented sins, and by him who covered himself therewith Him Who bore not His own sins, but
|
||||
the sins of others.
|
||||
|
||||
|
||||
Verax ergo significátio nullo modo mendácium recte dici potest: as it was in the deed, so also
|
||||
was it in the word. For when his father said to Jacob, Who art thou, my son? he answered, I am
|
||||
Esau, thy first-born. If we take this in its sense relative to the two brothers, it will be
|
||||
apparent that it was a lie. If, however, we look at it relatively to that for the sake of which
|
||||
these words and deeds were written down, we shall see that Christ is here signified in His
|
||||
mystic body, the Church. Concerning her, He saith: Ye shall see Abraham, and Isaac, and Jacob,
|
||||
and all the Prophets in the kingdom of God, and you yourselves thrust out. And they shall come
|
||||
from the east, and from the west, and from the north, and from the south, and shall sit down in
|
||||
the kingdom of God. And, behold, there are last which shall be first, and there are first which
|
||||
shall be last. Thus did the younger take away the title and inheritance from the elder, and
|
||||
acquire it to himself.
|
||||
responsory:
|
||||
la: "R. Dum exíret Jacob de terra sua, vidit glóriam Dei, et ait: Quam terríbilis est locus iste! * Non est hic áliud, nisi domus Dei, et porta cæli.\nV. Vere Deus est in loco isto, et ego nesciébam.\nR. Non est hic áliud, nisi domus Dei, et porta cæli."
|
||||
en: "R. As Jacob went out from his own land, he saw the glory of God, and said: How dreadful is this place. * This is none other but the house of God and this is the gate of heaven.\nV. Surely God is in this place, and I knew it not.\nR. This is none other but the house of God and this is the gate of heaven."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Leo the Great, Homily on the Transfiguration of the Lord"
|
||||
text:
|
||||
la: >-
|
||||
Assúmpsit Jesus Petrum, et Jacóbum, et fratrem ejus Joánnem, et conscénso cum eis seórsum monte
|
||||
præcélso, claritátem suæ glóriæ demonstrávit: quia licet intellexíssent in eo majestátem Dei,
|
||||
ipsíus tamen córporis, quo divínitas tegebátur, poténtiam nesciébant. Et ídeo próprie signantérque
|
||||
promíserat, quosdam de astántibus discípulis non prius gustáre mortem, quam vidérent Fílium
|
||||
hóminis veniéntem in regno suo, id est, in régia claritáte, quam spiritáliter ad natúram suscépti
|
||||
hóminis pertinéntem, his tribus viris vóluit esse conspícuam. Nam illam ipsíus Deitátis
|
||||
ineffábilem et inaccessíbilem visiónem, quæ in ætérnam vitam mundis corde servátur, nullo modo
|
||||
mortáli adhuc carne circúmdati intuéri póterant et vidére.
|
||||
|
||||
|
||||
Dicénte Patre: Hic est Fílius meus diléctus, in quo mihi bene complácui, ipsum audíte: nonne
|
||||
evidénter audítum est: Hic est Fílius meus, cui ex me et mecum esse sine témpore est? quia nec
|
||||
génitor génito prior, nec génitus est genitóre postérior. Hic est Fílius meus, quem a me non
|
||||
séparat Déitas, non dívidit potéstas, non discérnit ætérnitas. Hic est Fílius meus, non adoptívus,
|
||||
sed próprius: non aliúnde creátus, sed ex me génitus: nec de ália natúra mihi factus comparábilis,
|
||||
sed de mea esséntia mihi natus æquális.
|
||||
|
||||
|
||||
Hic est Fílius meus, per quem ómnia facta sunt, et sine quo factum est nihil: qui ómnia quæ
|
||||
fácio, simíliter facit; et quidquid óperor, inseparabíliter mecum atque indifferénter operátur.
|
||||
Hic est Fílius meus, qui eam, quam mecum habet æqualitátem, non rapína appétiit, nec usurpatióne
|
||||
præsúmpsit: sed manens in forma glóriæ meæ, ut ad reparándum genus humánum exsequerétur commúne
|
||||
consílium, usque ad formam servílem inclinávit incommutábilem Deitátem. Hunc ergo, in quo mihi
|
||||
per ómnia bene compláceo, et cujus prædicatióne maniféstor, cujus humilitáte claríficor,
|
||||
incunctánter audíte: quia ipse est véritas et vita, ipse virtus mea atque sapiéntia.
|
||||
en: >-
|
||||
Jesus took Peter, and James, and John his brother, and brought them up into an exceeding high
|
||||
mountain apart, and manifested forth the brightness of His glory. Hitherto, though they
|
||||
understood that there was in Him the Majesty of God, they knew not the power of that Body which
|
||||
veiled the Godhead. And therefore He had individually and markedly promised to some of the
|
||||
disciples that had stood by Him that they should "not taste of death till they had seen the Son
|
||||
of Man coming in His kingdom", that is, in the kingly splendour, which is the right of the
|
||||
Manhood taken into God, and which He willed to make visible to those three men. This it was that
|
||||
they saw, for the unspeakable and unapproachable vision of the Godhead Himself, which will be the
|
||||
everlasting life of the pure in heart, can no man, who is still burdened with a dying body, see
|
||||
and live.
|
||||
|
||||
|
||||
When the Father saith: "This is My beloved Son, in Whom I am well pleased; hear ye Him", did
|
||||
they not plainly hear Him say: "This is My Son, Whose it is to be of Me and with Me without all
|
||||
time. For neither is He That begetteth, before Him That is begotten, neither He That is
|
||||
begotten, after Him That begetteth Him." This is My Son, between Whom and Me, to be God is not a
|
||||
point of difference; to be Almighty, a point of separation; nor to be Eternal, a point of
|
||||
distinction. "This is My Son, not by adoption, but My very Own; not created from, or of another
|
||||
substance, or out of nothing, but begotten of Me: not of another nature, and made like unto Me,
|
||||
but of Mine own Being, born of Me, equal unto Me."
|
||||
|
||||
|
||||
"This is My Son by Whom all things were made, and without Whom was not anything made that was
|
||||
made, Who maketh likewise all things whatsoever I make, and what things soever I do He doeth
|
||||
likewise, inseparably and indifferently." This is My Son Who thought it not robbery, nor hath
|
||||
taken it by violence, to be equal with Me, but, abiding still in the form of My glory, that He
|
||||
may fulfill Our common decree for the restoration of mankind, hath bowed the unchangeable
|
||||
Godhead even to the form of a servant. Him therefore in Whom I am in all things well pleased, by
|
||||
Whose preaching I am manifested, and by Whose lowliness I am glorified, Him instantly hear ye.
|
||||
For He is the Truth and the Life, My Power, and My Wisdom.
|
||||
responsory:
|
||||
la: "R. Dixit Angelus ad Jacob: * Dimítte me, auróra est. Respóndit ei: Non dimíttam te, nisi benedíxeris mihi. Et benedíxit ei in eódem loco.\nV. Cumque surrexísset Jacob, ecce vir luctabátur cum eo usque mane: et cum vidéret quod eum superáre non posset, dixit ad eum.\nR. Dimítte me, auróra est. Respóndit ei: Non dimíttam te, nisi benedíxeris mihi. Et benedíxit ei in eódem loco."
|
||||
en: "R. The Angel said unto Jacob: * Let me go, for the day breaketh. And he said: I will not let thee go, except thou bless me. And he blessed him there.\nV. And when Jacob arose, behold there wrestled a man with him, until the breaking of the day; and, when he saw that he prevailed not, he said unto him:\nR. Let me go, for the day breaketh. And he said: I will not let thee go, except thou bless me. And he blessed him there."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,156 @@
|
||||
# Nocturn 2-3, Third Sunday of Lent (temporalId lent-3). Sourced from
|
||||
# Tempora/Quad3-0.txt (Latin) / English/Tempora/Quad3-0.txt. See
|
||||
# advent-1.yml/lent-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Ambrose's book On
|
||||
# Holy Joseph, chapter 1. Responsory: Lectio4's own (Responsory4, "Videns
|
||||
# Jacob vestiménta Joseph").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Luke 11:14-28, the healing of the mute demoniac, "Et
|
||||
# réliqua") - the Venerable Bede's Commentary on Luke, Book 4, begins
|
||||
# within Lectio7 itself, same pattern used throughout this sweep. Combined
|
||||
# Lectio7's homily portion (incipit dropped) with Lectio8-9, using
|
||||
# Responsory7 ("Mérito hæc pátimur") - the first responsory of the group
|
||||
# the combined reading spans.
|
||||
id: lent-3
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, On Holy Joseph"
|
||||
text:
|
||||
la: >-
|
||||
Sanctórum vita céteris norma vivéndi est. Ideóque digéstam plénius accépimus sériem
|
||||
Scripturárum; ut dum Abraham, Isaac, et Jacob, ceterósque justos legéndo cognóscimus, velut
|
||||
quemdam nobis innocéntiæ trámitem, virtúte eórum reserátum imitántibus vestígiis persequámur. De
|
||||
quibus mihi cum frequens tractátus fúerit, hódie sancti Joseph história occúrrit: in quo cum
|
||||
plúrima fúerint génera virtútum, præcípue tamen insígne effúlsit castimóniæ. Justum est ígitur,
|
||||
ut cum in Abraham didicéritis ímpigram fídei devotiónem, in Isaac sincéræ mentis puritátem, in
|
||||
Jacob singulárem ánimi laborúmque patiéntiam: ex illa generalitáte virtútum in ipsas spécies
|
||||
disciplinárum intendátis ánimum.
|
||||
|
||||
|
||||
Sit ígitur nobis propósitus sanctus Joseph tamquam spéculum castitátis. In ejus enim móribus, in
|
||||
ejus áctibus lucet pudicítia, et quidam splendet castimóniæ comes, nitor grátiæ. Unde étiam a
|
||||
paréntibus plus quam céteri fílii diligebátur. Sed ea res invídiæ fuit: quod siléntio
|
||||
prætereúndum non fuit: hinc enim arguméntum totíus históriæ procéssit: simul ut cognoscámus,
|
||||
perféctum virum non movéri ulciscéndi dolóris invídia, nec malórum repéndere vicem. Unde et David
|
||||
ait: Si réddidi retribuéntibus mihi mala.
|
||||
|
||||
|
||||
Quid autem esset, quod præférri Joseph mererétur céteris, si aut lædéntes læsísset, aut diligéntes
|
||||
dilexísset? Hoc enim pleríque fáciunt. Sed illud mirábile, si díligas inimícum tuum: quod
|
||||
Salvátor docet. Jure ergo mirándus, qui hoc fecit ante Evangélium, ut læsus párceret, appetítus
|
||||
ignósceret, vénditus non reférret injúriam, sed grátiam pro contumélia sólveret: quod post
|
||||
Evangélium omnes didícimus, et serváre non póssumus. Discámus ergo et Sanctórum invídiam, ut
|
||||
imitémur patiéntiam: et cognoscámus, illos non natúræ præstantióris fuísse, sed observantióris:
|
||||
nec vítia nescísse, sed emendásse. Quod si invídia étiam Sanctos adússit, quanto magis cavéndum
|
||||
est, ne inflámmet peccatóres?
|
||||
en: >-
|
||||
The lives of the saints are the models for the lives of others. This is one of the reasons why
|
||||
we have been given the wise tale of the Scriptures, that while, by reading therein, we come to
|
||||
know Abraham, and Isaac, and Jacob, and others of the righteous, we may follow them in that path
|
||||
of innocency which is opened to us for our imitation by the record of their godly conversation.
|
||||
Of them I have often treated, and today the story of the holy Joseph cometh before me. In that
|
||||
story there are patterns of many virtues, but chiefly is he glorious on account of his clean
|
||||
living. Right is it then that ye who have learnt in Abraham the devotedness of a faith that
|
||||
nothing could daunt, in Isaac the transparency of an upright soul, in Jacob a wonderful patience
|
||||
of spirit in great travails, should now turn from their worthy deeds, to see the bright example
|
||||
of Joseph's self-control.
|
||||
|
||||
|
||||
The holy Joseph is put before us as a pattern of chastity. Modesty shineth in his manners and in
|
||||
his deeds, and a certain loveliness, which is found with chastity, shineth there also. Hence his
|
||||
parents loved him more than their other children. But this love caused him to be the object of
|
||||
an envy, which we must needs not pass by, and upon this the whole story turneth. Yet, at the same
|
||||
time, we learn how that just man was not swayed by any desire to avenge his own sufferings,
|
||||
neither repaid evil for evil. Whence also David saith: If I have rewarded evil.
|
||||
|
||||
|
||||
In what would Joseph have been worthy to be chosen before others, if he had harmed them which
|
||||
harmed him, and loved them which loved him? For this do many do. But it is a wonder if one do
|
||||
that which the Saviour teacheth, and love his enemy. Well, then, may we wonder at him who did
|
||||
this before the Gospel came; who, being injured, spared; being assailed, forgave; being sold,
|
||||
returned no evil; but repaid insult with favour. We, from the Gospel, have been taught to do all
|
||||
this, and we cannot. Let us also, then, learn how that there was envy even among some of the holy
|
||||
Patriarchs, that we may follow the example of the patience wherewith others of them bore it; and
|
||||
let us feel that they were not men of another and higher nature than ours, but only more
|
||||
heedful; that they were not sinless, but that they repented. But if the passion of envy scorched
|
||||
even some of the holy race, how much more need is there for the sinful to take heed lest it set
|
||||
fire to them?
|
||||
responsory:
|
||||
la: "R. Videns Jacob vestiménta Joseph, scidit vestiménta sua cum fletu, et dixit: * Fera péssima devorávit fílium meum Joseph.\nV. Tulérunt autem fratres ejus túnicam illíus, mitténtes ad patrem: quam cum cognovísset pater, ait.\nR. Fera péssima devorávit fílium meum Joseph."
|
||||
en: "R. When Jacob saw Joseph's coat he rent his clothes, and mourned; and he said: * An evil beast hath devoured my son Joseph.\nV. And his brethren took his coat, and sent it to his father: and he knew it, and said:\nR. An evil beast hath devoured my son Joseph."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "The Venerable Bede, Priest of Jarrow, Commentary on Luke, Book 4"
|
||||
text:
|
||||
la: >-
|
||||
Dæmoníacus iste apud Matthǽum non solum mutus, sed et cæcus fuísse narrátur: curatúsque dícitur a
|
||||
Dómino, ita ut loquerétur, et vidéret. Tria ergo signa simul in uno hómine perpetráta sunt: cæcus
|
||||
videt, mutus lóquitur, posséssus a dǽmone liberátur. Quod et tunc quidem carnáliter factum est,
|
||||
sed et cotídie complétur in conversióne credéntium: ut, expúlso primum dǽmone, fídei lumen
|
||||
aspíciant; deínde ad laudes Dei tacéntia prius ora laxéntur. Quidam autem ex eis dixérunt: in
|
||||
Beélzebub príncipe dæmoniórum éicit dæmónia. Non hæc áliqui de turba, sed pharisǽi
|
||||
calumniabántur, et scribæ, sicut álii Evangelístæ testántur.
|
||||
|
||||
|
||||
Turbis quippe, quæ minus erudítæ videbántur, Dómini semper facta mirántibus; illi contra, vel
|
||||
negáre hæc, vel quæ negáre nequíverant, sinístra interpretatióne pervértere laborábant: quasi non
|
||||
hæc divinitátis, sed immúndi spíritus ópera fuíssent. Et álii tentántes, signum de cælo quærébant
|
||||
ab eo. Vel in morem Elíæ ignem de sublími veníre cupiébant; vel in similitúdinem Samuélis témpore
|
||||
æstívo mugíre tonítrua, coruscáre fúlgura, imbres rúere: quasi non possent et illa calumniári, et
|
||||
dícere, ex occúltis et váriis aëris passiónibus accidísse. At tu, qui calumniáris ea, quæ óculis
|
||||
vides, manu tenes, utilitáte sentis; quid féceris de iis, quæ de cælo vénerint? Utique
|
||||
respondébis, et magos in Ægýpto multa signa fecísse de cælo.
|
||||
|
||||
|
||||
Ipse autem ut vidit cogitatiónes eórum, dixit eis: Omne regnum in seípsum divísum desolábitur, et
|
||||
domus supra domum cadet. Non ad dicta, sed ad cogitáta respóndit: ut vel sic compelleréntur
|
||||
crédere poténtiæ ejus, qui cordis vidébat occúlta. Si autem omne regnum in seípsum divísum
|
||||
desolátur; ergo Patris et Fílii et Spíritus Sancti regnum non est divísum; quod sine ulla
|
||||
contradictióne, non áliquo impúlsu desolándum, sed ætérna est stabilitáte mansúrum. Si autem
|
||||
sátanas in seípsum divísus est: quómodo stabit regnum ipsíus, quia dícitis, in Beélzebub ejícere
|
||||
me dæmónia? Hoc dicens, ex ipsórum confessióne volébat intélligi, quod in eum non credéndo, in
|
||||
regno diáboli esse elegíssent, quod útique advérsum se divísum stare non posset.
|
||||
en: >-
|
||||
We read in Matthew that the devil, by which this poor creature was possessed, was not only
|
||||
dumb, but also blind; and that, when he was healed by the Lord, he saw as well as spake. Three
|
||||
miracles, therefore, were performed on this one man; the blind saw, the dumb spake, and the
|
||||
possessed was delivered. This mighty work was then indeed wrought carnally, but it is still
|
||||
wrought spiritually in the conversion of believers, when the devil is cast out of them, so that
|
||||
their eyes see the light of faith, and the lips, that before were dumb, are opened that their
|
||||
mouth may show forth the praise of God. But some of them said: He casteth out devils through
|
||||
Beelzebub, the chief of the devils. These some were not of the multitude, but liars among the
|
||||
Pharisees and Scribes, as we are told by the other Evangelist.
|
||||
|
||||
|
||||
While the multitude, who were less instructed, wondered ever at the works of the Lord, the
|
||||
Pharisees and Scribes, on the other hand, denied the facts when they could, and when they were
|
||||
not able, twisted them by an evil interpretation, and asserted that the works of God were the
|
||||
works of an unclean spirit. And others, tempting Him, sought of Him a sign from heaven. They
|
||||
would have had Christ either to call down fire from heaven like Elias, or, like Samuel, to have
|
||||
made thunder roll, and lightning flash, and rain fall at midsummer. And yet, if he had so done,
|
||||
they had been still able to explain away these signs also, as being the natural result of some
|
||||
unusual, though, till that moment, unremarked state of the atmosphere. O thou, who stubbornly
|
||||
deniest that which thine eye seeth, thine hand holdeth, and thy sense perceiveth, what wilt thou
|
||||
say to a sign from heaven? In good sooth, thou wilt say that the magicians in Egypt also wrought
|
||||
diverse signs from heaven.
|
||||
|
||||
|
||||
But He, knowing their thoughts, said unto them: Every kingdom divided against itself is brought
|
||||
to desolation, and an house divided against an house falleth. He answered not their words, but
|
||||
their thoughts; as though He would compel them to believe in the power of Him Who seeth the
|
||||
secrets of the heart. But if every kingdom divided against itself is brought to desolation, then
|
||||
have not the Father, the Son, and the Holy Ghost a divided kingdom, since His is a kingdom that,
|
||||
without all contradiction, shall never be brought to desolation by any shock, but abideth
|
||||
unchanged and unchangeable for ever. If Satan also be divided against himself, how shall his
|
||||
kingdom stand? Because ye say that I cast out devils by Beelzebub. In saying this, He sought to
|
||||
draw from their own mouth a confession that they had chosen for themselves to be part of that
|
||||
devil's kingdom, which, if it be divided against itself, cannot stand.
|
||||
responsory:
|
||||
la: "R. Mérito hæc pátimur, quia peccávimus in fratrem nostrum, vidéntes angústias ánimæ ejus, dum deprecarétur nos, et non audívimus: * Idcírco venit super nos tribulátio.\nV. Dixit Ruben frátribus suis: Numquid non dixi vobis, Nolíte peccáre in púerum; et non audístis me?\nR. Idcírco venit super nos tribulatio."
|
||||
en: "R. We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear. * Therefore is this distress come upon us.\nV. And Reuben answered his brethren, saying: Spake I not unto you, saying: Do not sin against the child; and ye would not hear?\nR. Therefore is this distress come upon us."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,162 @@
|
||||
# Nocturn 2-3, Fourth Sunday of Lent (temporalId lent-4). Sourced from
|
||||
# Tempora/Quad4-0.txt (Latin) / English/Tempora/Quad4-0.txt. See
|
||||
# advent-1.yml/lent-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Basil the Great's
|
||||
# 1st Homily on Fasting. Responsory: Lectio4's own (Responsory4, "In mare
|
||||
# viæ tuæ").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (John 6:1-15, the multiplication of the loaves, "Et
|
||||
# réliqua") - St. Augustine's Tractate 24 on John begins within Lectio7
|
||||
# itself, same pattern used throughout this sweep. Combined Lectio7's
|
||||
# homily portion (incipit dropped) with Lectio8-9, using Responsory7
|
||||
# ("Spléndida facta est fácies Móysi") - the first responsory of the group
|
||||
# the combined reading spans.
|
||||
id: lent-4
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Basil the Great, Archbishop of Caesarea, Homily 1 on Fasting"
|
||||
text:
|
||||
la: >-
|
||||
Móysen per jejúnium nóvimus in montem ascendísse: neque enim áliter ausus esset vérticem
|
||||
fumántem adíre, atque in calíginem íngredi, nisi jejúnio munítus. Per jejúnium mandáta dígito Dei
|
||||
in tábulis conscrípta suscépit. Item supra montem jejúnium legis latæ conciliátor fuit: inférius
|
||||
vero, gula ad idololatríam pópulum dedúxit, ac contaminávit. Sedit, inquit, pópulus manducáre et
|
||||
bíbere, et surrexérunt lúdere. Quadragínta diérum labórem ac perseverántiam, Dei servo contínuo
|
||||
jejunánte ac oránte, una tantum pópuli ebríetas cassam irritámque réddidit. Quas enim tábulas Dei
|
||||
dígito conscríptas jejúnium accépit, has ebríetas contrívit: Prophéta sanctíssimo indígnum
|
||||
existimánte, vinoléntum pópulum a Deo legem accípere.
|
||||
|
||||
|
||||
Uno témporis moménto ob gulam pópulus ille per máxima prodígia Dei cultum edóctus, in Ægyptíacam
|
||||
idololatríam turpíssime devolútus est. Ex quo si utrúmque simul cónferas, vidére licet, jejúnium
|
||||
ad Deum dúcere, delícias vero salútem pérdere. Quid Esau inquinávit, servúmque fratris réddidit?
|
||||
nonne esca una, propter quam primogénita véndidit? Samuélem vero nonne per jejúnium orátio
|
||||
largíta est matri? Quid fortíssimum Samsónem inexpugnábilem réddidit? nonne jejúnium, cum quo in
|
||||
matris ventre concéptus est? Jejúnium concépit, jejúnium nutrívit, jejúnium virum effécit. Quod
|
||||
sane Angelus matri præcépit, monens quæcúmque ex vite procéderent, ne attíngeret, non vinum, non
|
||||
síceram bíberet. Jejúnium prophétas génuit, poténtes confírmat atque róborat.
|
||||
|
||||
|
||||
Jejúnium legislatóres sapiéntes facit: ánimæ óptima custódia, córporis sócius secúrus, fórtibus
|
||||
viris muniméntum et arma, athlétis et certántibus exercitátio. Hoc prætérea tentatiónes propúlsat,
|
||||
ad pietátem armat, cum sobrietáte hábitat, temperántiæ ópifex est: in bellis fortitúdinem affert,
|
||||
in pace quiétem docet: nazarǽum sanctíficat, sacerdótem pérficit: neque enim fas est sine jejúnio
|
||||
sacrifícium attíngere, non solum in mýstica nunc et vera Dei adoratióne, sed nec in illa, in qua
|
||||
sacrifícium secúndum legem in figúra offerebátur. Jejúnium Elíam magnæ visiónis spectatórem
|
||||
fecit: quadragínta namque diérum jejúnio cum ánimam purgásset, in spelúnca méruit, quantum fas
|
||||
est hómini, Deum vidére. Móyses íterum legem accípiens, íterum jejúnia secútus est. Ninivítæ,
|
||||
nisi cum illis et bruta jejunássent, ruínæ minas nequáquam evasíssent. In desérto autem quorúmnam
|
||||
membra cecidérunt? nonne illórum, qui carnes appetivére?
|
||||
en: >-
|
||||
We know that it was with and by fasting that Moses went up into the Mount, for he had not dared
|
||||
to go up to that smoking summit, nor to have entered that darkness, except he had been made
|
||||
strong by a Fast. It was with fasting that he received the commandments, written by the finger
|
||||
of God upon tables of stone. Upon the mountain, that Fast made interest with Him Whose law was
|
||||
given unto it; but, below, gluttony was leading the people to the worship of idols and polluting
|
||||
them. It is written: The people sat down to eat and to drink, and rose up to play. That one fit
|
||||
of drunken frenzy, on the part of the people, made void and of none effect all the toil and
|
||||
patience of the forty days, during the which the servant of God had fasted and prayed
|
||||
unceasingly. To the Fast had been given those tables of stone written on with the finger of God;
|
||||
the Feast's work was to break them, by the hand of the most holy prophet, who deemed a nation of
|
||||
drunkards a nation unmeet to receive law from God.
|
||||
|
||||
|
||||
In a moment of time, that people, who had by great wonders been taught to worship God, were, by
|
||||
gluttony, dropped back into the cesspool of Egyptian idolatry. The which things if thou wilt
|
||||
consider, thou shalt see that the tendency of fasting is to God-ward, and that that of feasting
|
||||
is to hell-ward. What was it that degraded Esau, and made him a slave to his brother? Was it not
|
||||
that one dish of pottage for which he sold his birthright? Was it not prayer when joined to
|
||||
fasting that gave Samuel to his mother? What made the mighty Samson invincible? Was it not the
|
||||
fast during the which he was conceived in his mother's womb? The fast it was which made him to be
|
||||
conceived; the fast, which fed him; the fast, which made a man of him, even as the Angel of the
|
||||
Lord commanded his mother, saying: She may not eat of anything that cometh of the vine, neither
|
||||
let her drink wine or strong drink. Fasting is the mother of prophets, the strength and stay of
|
||||
mighty men.
|
||||
|
||||
|
||||
It is fasting which giveth wisdom to lawgivers; fasting which is the trustiest keeper of the
|
||||
soul, and the safest companion for the body. It is fasting which is strength and armour to
|
||||
mighty men; fasting which maketh supple them which run and which wrestle. It is fasting which
|
||||
maketh a man strong to strive against temptation, and which is to godliness as a fenced city;
|
||||
even fasting, whose fellow is soberness, and her work temperance. It is fasting which maketh men
|
||||
to wax valiant in fight; fasting which teacheth to rest in time of peace. Fasting maketh a
|
||||
Nazarite to be holy, and a priest perfect. Without a fast it is unlawful to touch the Sacrifice,
|
||||
not only in that mystic and true worship of God which now is, but also according to the law, in
|
||||
those sacrifices which were offered of old time as figures of the true. It was fasting which
|
||||
opened the eyes of Elias to look upon the visions of God, even as it is written, that when he had
|
||||
fasted forty days and forty nights he was in the mount of God, even Horeb, and he was made able,
|
||||
so far as man may be made able, to see God. Even so also was Moses in that Mount forty days and
|
||||
forty nights, fasting, at what time he again received the Law. Unless the Ninevites had fasted,
|
||||
both man and beast, herd and flock, they had not escaped from the ruin that hung over them. In
|
||||
the wilderness fell some: and who were they? Yea, they were such as lusted after flesh meat.
|
||||
responsory:
|
||||
la: "R. In mare viæ tuæ, et sémitæ tuæ in aquis multis: * Deduxísti sicut oves pópulum tuum in manu Móysi et Aaron.\nV. Transtulísti illos per mare Rubrum, et transvexísti eos per aquam nímiam.\nR. Deduxísti sicut oves pópulum tuum in manu Móysi et Aaron."
|
||||
en: "R. Thy way is in the sea, and thy paths in the great waters. * Thou led thy people like a flock, by the hand of Moses and Aaron.\nV. Thou broughtest them through the Red Sea, and led them through much water.\nR. Thou leddest thy people like a flock by the hand of Moses and Aaron."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Tractate 24 on the Gospel of John"
|
||||
text:
|
||||
la: >-
|
||||
Mirácula, quæ fecit Dóminus noster Jesus Christus, sunt quidem divína ópera, et ad intellegéndum
|
||||
Deum de visibílibus ádmonent humánam mentem. Quia enim ille non est talis substántia, quæ vidéri
|
||||
óculis possit; et mirácula ejus, quibus totum mundum regit, universámque creatúram adminístrat,
|
||||
assiduitáte viluérunt, ita ut pene nemo dignétur atténdere ópera Dei mira et stupénda in quólibet
|
||||
séminis grano: secúndum ipsam suam misericórdiam, servávit sibi quædam, quæ fáceret opportúno
|
||||
témpore præter usitátum cursum ordinémque natúræ; ut non majóra, sed insólita vidéndo stupérent,
|
||||
quibus cotidiána vilúerant.
|
||||
|
||||
|
||||
Majus enim miráculum est gubernátio totíus mundi, quam saturátio quinque míllium hóminum de
|
||||
quinque pánibus. Et tamen hoc nemo mirátur: illud mirántur hómines, non quia majus est, sed quia
|
||||
rarum est. Quis enim et nunc pascit univérsum mundum, nisi ille, qui de paucis granis ségetes
|
||||
creat? Fecit ergo quo modo Deus. Unde enim multíplicat de paucis granis ségetes, inde in mánibus
|
||||
suis multiplicávit quinque panes: potéstas enim erat in mánibus Christi. Panes autem illi quinque,
|
||||
quasi sémina erant, non quidem terræ mandáta, sed ab eo, qui terram fecit, multiplicáta.
|
||||
|
||||
|
||||
Hoc ergo admótum est sénsibus, quo erigerétur mens: et exhíbitum óculis, ubi exercerétur
|
||||
intelléctus: ut invisíbilem Deum per visibília ópera mirarémur, et erécti ad fidem, et purgáti per
|
||||
fidem, étiam ipsum invisíbilem vidére cuperémus, quem de rebus visibílibus invisíbilem noscerémus.
|
||||
Nec tamen súfficit hæc intuéri in miráculis Christi. Interrogémus ipsa mirácula, quid nobis
|
||||
loquántur de Christo: habent enim, si intelligántur, linguam suam. Nam quia ipse Christus Verbum
|
||||
Dei est: étiam factum Verbi, verbum nobis est.
|
||||
en: >-
|
||||
The miracles which our Lord Jesus Christ did were the very works of God, and they enlighten the
|
||||
mind of man by mean of things which are seen, that he may know more of God. God is Himself of
|
||||
such a Substance as eye cannot see, and the miracles, by the which He ruleth the whole world
|
||||
continually, and satisfieth the need of everything that He hath made, are by use become so
|
||||
common, that scarce any will vouchsafe to see that there are wonderful and amazing works of God
|
||||
in every grain of seed of grass. According to His mercy He kept some works to be done in their
|
||||
due season, but out of the common course and order of nature, that men might see them and be
|
||||
astonished, not because they are greater, but because they are rarer than those which they
|
||||
lightly esteem, since they see them day by day.
|
||||
|
||||
|
||||
Or it is a greater miracle to govern the whole universe, than to satisfy five thousand men with
|
||||
five loaves of bread; and yet no man marvelleth at it. At the feeding of the five thousand, men
|
||||
marvel, not because it is a greater miracle than the other, but because it is rarer. For Who is
|
||||
He Who now feedeth the whole world, but He Who, from a little grain that is sown, maketh the
|
||||
fulness of the harvest? God worketh in both cases in one and the same manner. He Who of the
|
||||
sowing maketh to come the harvest, is He Who of the five barley loaves in His Hands made bread to
|
||||
feed five thousand men; for Christ's are the Hands which are able to do both the one and the
|
||||
other. He Who multiplieth the grains of corn multiplied the loaves, only not by committing them
|
||||
to the earth whereof He is the Maker.
|
||||
|
||||
|
||||
This miracle, then, is brought to bear upon our bodies, that our souls may thereby be quickened;
|
||||
shown to our eyes, to give food to our understanding; that, through His works which we see, we
|
||||
may marvel at that God Whom we cannot see, and, being roused up to believe, and purified by
|
||||
believing, we may long to see Him, yea, may know by things which are seen Him Who is Unseen. Nor
|
||||
yet sufficeth it for us to see only this meaning in Christ's miracles. Let us ask of the miracles
|
||||
themselves what they have to tell us concerning Christ: for, soothly, they have a tongue of their
|
||||
own, if only we will understand it. For, because Christ is the Word of God, therefore the work of
|
||||
the Word is a Word for us.
|
||||
responsory:
|
||||
la: "R. Spléndida facta est fácies Móysi, dum respíceret in eum Dóminus: * Vidéntes senióres claritátem vultus ejus, admirántes timuérunt valde.\nV. Cumque descendísset de monte Sínai, portábat duas tábulas testimónii, ignórans quod cornúta esset fácies ejus ex consórtio sermónis Dei.\nR. Vidéntes senióres claritátem vultus ejus, admirántes timuérunt valde."
|
||||
en: "R. After that the Lord had looked upon him, the face of Moses shone. * And when the elders saw that his face shone, they marvelled and were sore afraid.\nV. And when he came down from Mount Sinai with the two tables of testimony in his hand, he wist not that his face shone, because that God had spoken with him.\nR. And when the elders saw that his face shone, they marvelled and were sore afraid."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,156 @@
|
||||
# Nocturn 2-3, Palm Sunday (temporalId palm-sunday). Sourced from
|
||||
# Tempora/Quad6-0.txt (Latin) / English/Tempora/Quad6-0.txt. See
|
||||
# advent-1.yml/lent-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
|
||||
# Sermon on the Passion of the Lord. Responsory: Lectio4's own
|
||||
# (Responsory4, "Conclúsit vias meas inimícus").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Matt 21:1-9, the entry into Jerusalem, "Et réliqua") -
|
||||
# St. Ambrose's Commentary on Luke, Book 9, begins within Lectio7 itself,
|
||||
# same pattern used throughout this sweep. Combined Lectio7's homily
|
||||
# portion (incipit dropped) with Lectio8-9, using Responsory7 ("Dóminus
|
||||
# mecum est tamquam bellátor fortis") - the first responsory of the group
|
||||
# the combined reading spans.
|
||||
id: palm-sunday
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Leo the Great, Sermon on the Passion of the Lord"
|
||||
text:
|
||||
la: >-
|
||||
Desideráta nobis, dilectíssimi, et univérso optábilis mundo adest festívitas Domínicæ passiónis,
|
||||
quæ nos inter exsultatiónes spirituálium gaudiórum silére non pátitur. Quia etsi diffícile est, de
|
||||
eádem solemnitáte sǽpius digne aptéque dissérere: non est tamen líberum sacerdóti in tanto
|
||||
divínæ misericórdiæ sacraménto fidélibus pópulis subtráhere sermónis offícium: cum ipsa matéria
|
||||
ex eo quod est ineffábilis, fandi tríbuat facultátem: nec possit defícere quod dicátur, dum
|
||||
numquam potest satis esse quod dícitur. Succúmbat ergo humána infírmitas glóriæ Dei, et in
|
||||
explicándis opéribus misericórdiæ ejus, ímparem se semper invéniat. Laborémus sensu, hæreámus
|
||||
ingénio, deficiámus elóquio: bonum est ut nobis parum sit, quod étiam recte de Dómini majestáte
|
||||
sentímus.
|
||||
|
||||
|
||||
Dicénte enim prophéta: Quǽrite Dóminum, et confirmámini, quǽrite fáciem ejus semper: némini
|
||||
præsuméndum est, quod totum quod quærit, invénerit, ne désinat propinquáre, qui cessárit accédere.
|
||||
Quid autem inter ómnia ópera Dei, in quibus humánæ admiratiónis fatigátur inténtio, ita
|
||||
contemplatiónem mentis nostræ et obléctat et súperat, sicut pássio Salvatóris? Qui ut humánum
|
||||
genus vínculis mortíferæ prævaricatiónis absólveret, et sæviénti diábolo poténtiam suæ majestátis
|
||||
occúluit, et infirmitátem nostræ humilitátis objécit. Si enim crudélis et supérbus inimícus
|
||||
consílium misericórdiæ Dei nosse potuísset, Judæórum ánimos mansuetúdine pótius temperáre, quam
|
||||
injústis ódiis studuísset accéndere: ne ómnium captivórum amítteret servitútem, dum nihil sibi
|
||||
debéntis perséquitur libertátem.
|
||||
|
||||
|
||||
Feféllit ergo illum malígnitas sua, íntulit supplícium Fílio Dei, quod cunctis fíliis hóminum in
|
||||
remédium verterétur. Fudit sánguinem justum, qui reconciliándo mundo et prétium esset, et póculum.
|
||||
Suscépit Dóminus, quod secúndum propósitum suæ voluntátis elégit. Admísit in se ímpias manus
|
||||
furéntium: quæ dum próprio incúmbunt scéleri, famulátæ sunt Redemptóri. Cujus étiam circa
|
||||
interfectóres suos tanta erat pietátis afféctio, ut de cruce súpplicans Patri, non se vindicári,
|
||||
sed illis postuláret ignósci.
|
||||
en: >-
|
||||
Dearly beloved brethren, the jubilant and triumphal day which ushereth in the commemoration of
|
||||
the Lord's Passion is come; even that day for which we have longed so much, and for whose yearly
|
||||
coming the whole world may well look. Shouts of spiritual exultation are ringing, and suffer not
|
||||
that we should be silent. It is indeed hard to preach often on the same Festival, and that always
|
||||
meetly and rightly, but a Priest is not free, when we celebrate so great and mysterious an
|
||||
out-pouring of God's mercy, to leave his faithful people without the service of a discourse. Nay,
|
||||
that his subject-matter is unspeakable should in itself make him eloquent, since where enough can
|
||||
never be said, there must needs ever be somewhat to say. Let man's weakness, then, fall down
|
||||
before the glory of God, and acknowledge herself ever too feeble to unfold all the works of His
|
||||
mercy. We may jade our emotions, break down in our understanding, and fail in our speech: it is
|
||||
good for us, that even what we truly feel in presence of the Divine Majesty is but little,
|
||||
compared to the vastness of the subject.
|
||||
|
||||
|
||||
For when the Prophet saith: Seek the Lord and be strong; seek His face evermore, let no man
|
||||
thence conclude that he will ever have found all that he seeketh, lest he which hath ceased to
|
||||
come near should cease to be near. But among all the works of God which foil and weary the
|
||||
steadfast gaze of man's wonder, what is there that doth at once so ravish and so exceed the power
|
||||
of our mind's eye as do the sufferings of the Saviour? He it was Who, to loose man from the bands
|
||||
wherewith he had bound himself by the first death-dealing transgression, spared to bring against
|
||||
the rage of the devil the power of the Divine Majesty, and met him with the weakness of our
|
||||
lowly nature. For if our proud and cruel enemy had been able to know the counsel of God's mercy,
|
||||
it had been his task rather to have softened the minds of the Jews into gentleness, than to have
|
||||
inflamed them with unrighteous hatred; and so lost the service of all his slaves, by pursuing for
|
||||
his Debtor One That owed him nothing.
|
||||
|
||||
|
||||
But his own hate dug a pit-fall for him: he brought upon the Son of God that death which is
|
||||
become life to all the sons of men. He shed that innocent Blood, Which hath reconciled the world
|
||||
unto God, and become at once the price of our redemption and the cup of our salvation. The Lord
|
||||
hath received that which according to the purpose of His Own good pleasure He hath chosen. He
|
||||
hath let fall on Him the hands of bloody men, but while they were bent only on their own sin,
|
||||
they were servants ministering to the Redeemer's work. And such was His tenderness even for His
|
||||
murderers that His prayer to His Father from the Cross, as touching them, was, not that He might
|
||||
be avenged upon them, but that they might be forgiven.
|
||||
responsory:
|
||||
la: "R. Conclúsit vias meas inimícus, insidiátor factus est mihi sicut leo in abscóndito, replévit et inebriávit me amaritúdine: deduxérunt in lacum mortis vitam meam, et posuérunt lápidem contra me. * Vide, Dómine, iniquitátes illórum: et júdica causam ánimæ meæ, defénsor vitæ meæ.\nV. Factus sum in derísum omni pópulo meo, cánticum eórum tota die.\nR. Vide, Dómine, iniquitátes illórum: et júdica causam ánimæ meæ, defénsor vitæ meæ."
|
||||
en: "R. The enemy hath enclosed my ways; he lay in wait for me as a lion; in secret places he hath filled me, and made me drunken with bitterness; they have cut off my life in the dungeon, and cast a stone upon me. * O Lord, behold all their iniquity, and plead the cause of my soul, Thou That art the Redeemer of my life!\nV. I was a derision to all my people, and their song all the day.\nR. O Lord, behold all their iniquity, and plead the cause of my soul, Thou That art the Redeemer of my life!"
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 9"
|
||||
text:
|
||||
la: >-
|
||||
Pulchre relíctis Judǽis, habitatúrus in afféctibus géntium, templum Dóminus ascéndit. Hoc enim
|
||||
templum est verum, in quo non in líttera, sed in spíritu Dóminus adorátur. Hoc Dei templum est,
|
||||
quod fídei séries, non lápidum structúra fundávit. Deserúntur ergo qui óderant: eligúntur qui
|
||||
amatúri erant. Et ídeo ad montem venit Olivéti, ut novéllas óleas in sublími virtúte plantáret,
|
||||
quarum mater est illa, quæ sursum est, Jerúsalem. In hoc monte est ille cæléstis agrícola: ut
|
||||
plantáti omnes in domo Dei, possint virítim dícere: Ego autem sicut olíva fructífera in domo
|
||||
Dómini.
|
||||
|
||||
|
||||
Et fortásse ipse mons Christus est. Quis enim álius tales fructus ferret oleárum, non curvescéntium
|
||||
ubertáte baccárum, sed spíritus plenitúdine géntium fœcundárum? Ipse est per quem ascéndimus, et
|
||||
ad quem ascéndimus. Ipse est jánua, ipse est via, qui aperítur, et qui áperit: qui pulsátur ab
|
||||
ingrediéntibus, et ab eméritis adorátur. Ergo in castéllo erat, et ligátus erat pullus cum ásina:
|
||||
non póterat solvi nisi jussu Dómini. Solvit eum manus apostólica. Talis actus, talis vita, talis
|
||||
grátia. Esto talis et tu, ut possis ligátos sólvere.
|
||||
|
||||
|
||||
Nunc considerémus qui fúerint illi, qui erróre detécto, de paradíso ejécti, in castéllum sint
|
||||
relegáti. Et vides, quemádmodum quos mors expúlerat, vita revocáverit. Et ídeo secúndum
|
||||
Matthǽum, et ásinam et pullum légimus: ut quia in duóbus homínibus utérque fúerat sexus expúlsus,
|
||||
in duóbus animálibus sexus utérque revocétur. Ergo illic in ásina matre quasi Hevam figurávit
|
||||
erróris: hic autem in pullo generalitátem pópuli Gentílis expréssit: et ídeo pullo sedétur ásinæ.
|
||||
Et bene, in quo nemo sedit: quia nullus, ántequam Christus, natiónum pópulos vocávit ad Ecclésiam.
|
||||
Dénique secúndum Marcum sic habes: Quem nemo adhuc sedit hóminum.
|
||||
en: >-
|
||||
Beautiful is the type, when the Lord, about to leave the Jews, and to take up His abode in the
|
||||
hearts of the Gentiles, goeth up into the Temple; a figure of His going to the true Temple
|
||||
wherein He is worshipped, not in the deadness of the letter, but in spirit and in truth, even
|
||||
that Temple of God whereof the foundations are laid, not in buildings of stone, but in faith. He
|
||||
leaveth behind Him such as hate Him, and getteth Him to such as will love Him. And therefore
|
||||
cometh He unto the Mount of Olives that He may plant upon the heights of grace those young
|
||||
olive-branches, whose Mother is the Jerusalem which is above. Upon this mountain standeth He, the
|
||||
Heavenly Husbandman, that all they which be planted in the House of the Lord may be able each one
|
||||
to say: "But I am like a fruitful olive-tree in the House of God."
|
||||
|
||||
|
||||
And perchance that mountain doth signify Christ Himself. For what other is there that beareth
|
||||
such fruit of olives as He doth, not rich with store of loaded branches, but spiritually fruitful
|
||||
with the fulness of the Gentiles? He also it is on Whom we go up, and unto Whom we go up; He is
|
||||
the Door; He is the Way; He is He Which is opened and Which openeth; He is He upon Whom knocketh
|
||||
whosoever entereth in, and to Whom they that have entered in, do worship. A figure also was it
|
||||
that the disciples went into a village, and that there they found an ass tied and a colt with
|
||||
her: neither could they be loosed, save at the command of the Lord. It was the hand of His
|
||||
Apostles which loosed them. He whose work and life are like theirs will have such grace as was
|
||||
theirs. Be thou also such as they, if thou wouldest loose them that are bound.
|
||||
|
||||
|
||||
Now, let us consider who they were, who, being convicted of transgression, were banished from
|
||||
their home in the Garden of Eden into a village, and in this thou wilt see how Life called back
|
||||
again them whom death had cast out. For this reason, we read in Matthew that there were tied
|
||||
both an ass and her colt; thus, as man was banished from Eden in a member of either sex, so is it
|
||||
in animals of both sexes that his re-call is figured. The she-ass is a type of our sinful Mother
|
||||
Eve, and the colt of the multitude of the Gentiles; and it was upon the colt that Christ took His
|
||||
seat. And thus it is well written of the colt, that thereon never yet had man sat, for no man
|
||||
before Christ ever called the Gentiles into the Church: which statement thou hast in Mark also:
|
||||
Whereon never man sat.
|
||||
responsory:
|
||||
la: "R. Dóminus mecum est tamquam bellátor fortis: proptérea persecúti sunt me, et intellégere non potuérunt: Dómine, probas renes et corda: * Tibi revelávi causam meam.\nV. Vidísti, Dómine, iniquitátes eórum advérsum me: júdica judícium meum.\nR. Tibi revelávi causam meam."
|
||||
en: "R. The Lord is with me as a Mighty Terrible One; therefore have they persecuted me, and have not been able to understand. O Lord, Thou triest the reins and the heart: * Unto thee have I opened my cause.\nV. O Lord, Thou hast seen my wrong that they do me; judge Thou my cause.\nR. Unto thee have I opened my cause."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,164 @@
|
||||
# Nocturn 2-3, Passion Sunday (temporalId passion-sunday). Sourced from
|
||||
# Tempora/Quad5-0.txt (Latin) / English/Tempora/Quad5-0.txt. See
|
||||
# advent-1.yml/lent-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
|
||||
# 9th Sermon for Lent. Responsory: Lectio4's own (Responsory4, "Deus meus
|
||||
# es tu, ne discédas a me").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (John 8:46-59, "Et réliqua") - Pope St. Gregory the
|
||||
# Great's Homily 18 on the Gospels begins within Lectio7 itself, same
|
||||
# pattern used throughout this sweep. Combined Lectio7's homily portion
|
||||
# (incipit dropped) with Lectio8-9, using Responsory7 ("Tota die
|
||||
# contristátus ingrediébar, Dómine") - the first responsory of the group
|
||||
# the combined reading spans.
|
||||
id: passion-sunday
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Leo the Great, Sermon 9 for Lent"
|
||||
text:
|
||||
la: >-
|
||||
In ómnibus, dilectíssimi, solemnitátibus christiánis non ignorámus paschále sacraméntum esse
|
||||
præcípuum: cui condígne et cóngrue suscipiéndo, totíus quidem nos témporis institúta refórmant:
|
||||
sed devotiónem nostram præséntes vel máxime dies éxigunt, quos illi sublimíssimo divínæ
|
||||
misericórdiæ sacraménto scimus esse contíguos. In quibus mérito a sanctis Apóstolis per doctrínam
|
||||
Spíritus Sancti majóra sunt ordináta jejúnia: ut per commúne consórtium crucis Christi, étiam nos
|
||||
áliquid in eo quod propter nos gessit, agerémus, sicut Apóstolus ait: Si compátimur, et
|
||||
conglorificábimur. Certa atque secúra est exspectátio promíssæ beatitúdinis, ubi est participátio
|
||||
Domínicæ passiónis.
|
||||
|
||||
|
||||
Nemo est, dilectíssimi, cui per conditiónem témporis socíetas hujus glóriæ denegétur, tamquam
|
||||
tranquíllitas pacis vácua sit occasióne virtútis. Apóstolus enim prǽdicat, dicens: Omnes qui pie
|
||||
volunt vívere in Christo, persecutiónem patiéntur: et ídeo numquam deest tribulátio
|
||||
persecutiónis, si numquam desit observántia pietátis. Dóminus enim in exhortatiónibus suis dicit:
|
||||
Qui non áccipit crucem suam, et séquitur me, non est me dignus. Nec dubitáre debémus, hanc vocem
|
||||
non solum ad discípulos Christi, sed ad cunctos fidéles, totámque Ecclésiam pertinére, quæ
|
||||
salutáre suum in his qui áderant, universáliter audiébat.
|
||||
|
||||
|
||||
Sicut ergo totíus est córporis pie vívere, ita totíus est témporis crucem ferre: quæ mérito ferri
|
||||
unicuíque suadétur, quia própriis modis atque mensúris ab unoquóque tolerátur. Unum nomen est
|
||||
persecutiónis, sed non una est causa certáminis: et plus plerúmque perículi est in insidiatóre
|
||||
occúlto, quam in hoste manifésto. Beátus Job alternántibus bonis ac malis mundi hujus erudítus,
|
||||
pie veracitérque dicébat: Nonne tentátio est vita hóminis super terram? Quóniam non solis
|
||||
dolóribus córporis atque supplíciis ánima fidélis impétitur, verum étiam, salva incolumitáte
|
||||
membrórum, gravi morbo urgétur, si carnis voluptáte mollítur. Sed cum caro concupíscit advérsus
|
||||
spíritum, spíritus autem advérsus carnem; præsídio crucis Christi mens rationális instrúitur, nec
|
||||
cupiditátibus nóxiis illécta conséntit, quóniam continéntiæ clavis et Dei timóre transfígitur.
|
||||
en: >-
|
||||
Dearly beloved brethren, we know that of all the solemn Feasts which are kept by Christians the
|
||||
Passover is the chief. The ordinances of the whole rest of the year are ordered to the end of
|
||||
preparing us to come to this one in worthy and meet manner. But these days, which now are, are
|
||||
they which ought most especially to stir up a godly mind in us, seeing that they are they which
|
||||
are nearest to that most glorious mystery of God's mercy. In these days the holy Apostles, taught
|
||||
by the Holy Ghost, ordered the chiefest store of Fasting, that we, sharing His Cross with Christ,
|
||||
might, albeit we are what we are, in Him, do some of the same things which He did for our sakes,
|
||||
and so realise the saying of the Apostle: "If we suffer with Him, we shall be also glorified
|
||||
together." He that is partaker of the sufferings of the Lord hath a sure and certain hope of that
|
||||
blessedness which He hath promised unto us.
|
||||
|
||||
|
||||
Dearly beloved brethren, there is no man to whom the state of the age in which he liveth denieth
|
||||
a share in this glory of partaking, first the sufferings, and then the triumph and joy, of
|
||||
Christ. It is not as though this time of peace were barren in occasions of valour. The Apostle
|
||||
giveth us this warning: All that will live godly in Christ Jesus shall suffer persecution. And
|
||||
therefore, as long as godliness is watchful, persecution will never be asleep. The Lord Himself
|
||||
saith in one of His own exhortations: He that taketh not his cross, and followeth after Me, is
|
||||
not worthy of Me. And we must not doubt that these words of Christ apply not only to His
|
||||
immediate disciples, to whom He spoke them, but belong to all the faithful and to the whole
|
||||
Church, who, whosoever be the believers of whom she is for the time composed on earth, heareth in
|
||||
these words the way to be saved which her Lord hath appointed for them.
|
||||
|
||||
|
||||
As then, it is the duty of the whole body of the Church to live godly, so is it her right at all
|
||||
times to be a-bearing of her Master's Cross, and that not only in her general body, but
|
||||
individually in the person of each one of her members, who differ every one from another in the
|
||||
way in which they have to carry it, and the shape in which it is laid upon them. The one common
|
||||
name for all their carrying of the Cross is persecution, but the manner of his wrestling is
|
||||
special to each; and there is often more danger in the ambush than in the pitched field of
|
||||
battle. Blessed Job, who had tried both the goods and the ills of this world, said: Is not the
|
||||
life of man upon earth a warfare? The attack upon the faithful soul arrayeth itself not alone in
|
||||
bodily torture and punishment; yea, when the limbs are sound enough, fearful is the ravage that
|
||||
threateneth us when the lusts of the flesh unman us. But when the flesh lusteth against the
|
||||
spirit, and the spirit against the flesh, the reasonable mind findeth her reinforcement in the
|
||||
helpful Cross of Christ, and though she be lured by foul cravings, yet refuseth to give her
|
||||
consent, for God maketh her pure thoughts to tremble for fear of Him.
|
||||
responsory:
|
||||
la: "R. Deus meus es tu, ne discédas a me: * Quóniam tribulátio próxima est, et non est qui ádjuvet.\nV. Tu autem, Dómine, ne elongáveris auxílium tuum a me: ad defensiónem meam áspice.\nR. Quóniam tribulátio próxima est, et non est qui ádjuvet."
|
||||
en: "R. Thou art my God; be not far from me, for trouble is near; * For there is none to help.\nV. But be not thy strength far from me; O Lord, haste thee to help me.\nR. For trouble is near; for there is none to help."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 18 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Pensáte, fratres caríssimi, mansuetúdinem Dei. Relaxáre peccáta vénerat, et dicébat: Quis ex
|
||||
vobis árguet me de peccáto? Non dedignátur ex ratióne osténdere se peccatórem non esse, qui ex
|
||||
virtúte divinitátis póterat peccatóres justificáre. Sed terríbile est valde, quod súbditur: Qui ex
|
||||
Deo est, verba Dei audit: proptérea vos non audítis, quia ex Deo non estis. Si enim ipse verba
|
||||
Dei audit qui ex Deo est, et audíre verba ejus non potest quisquis ex illo non est: intérroget se
|
||||
unusquísque, si verba Dei in aure cordis pércipit; et intélleget unde sit. Cæléstem pátriam
|
||||
desideráre Véritas jubet, carnis desidéria cónteri, mundi glóriam declináre, aliéna non appétere,
|
||||
própria largíri.
|
||||
|
||||
|
||||
Penset ergo apud se unusquísque vestrum, si hæc vox Dei in cordis ejus aure conváluit, et quia jam
|
||||
ex Deo sit, agnóscit. Nam sunt nonnúlli, qui præcépta Dei nec aure córporis percípere dignántur.
|
||||
Et sunt nonnúlli, qui hæc quidem córporis aure percípiunt, sed nullo ea mentis desidério
|
||||
complectúntur. Et sunt nonnúlli, qui libénter verba Dei suscípiunt, ita ut étiam in flétibus
|
||||
compungántur, sed post lacrimárum tempus ad iniquitátem rédeunt. Hi profécto verba Dei non
|
||||
áudiunt, qui hæc exercére in ópere contémnunt. Vitam ergo vestram, fratres caríssimi, ante mentis
|
||||
óculos revocáte, et alta consideratióne pertiméscite hoc quod ex ore Veritátis sonat: Proptérea
|
||||
vos non audítis, quia ex Deo non estis.
|
||||
|
||||
|
||||
Sed hoc quod de réprobis Véritas lóquitur, ipsi hoc de semetípsis réprobi iníquis suis opéribus
|
||||
osténdunt: nam séquitur: Respondérunt ígitur Judǽi et dixérunt ei: Nonne bene dícimus nos, quia
|
||||
Samaritánus es tu, et dæmónium habes? Accépta autem tanta contumélia, quid Dóminus respóndeat,
|
||||
audiámus: Ego dæmónium non hábeo, sed honorífico Patrem meum, et vos inhonorástis me. Quia enim
|
||||
Samaritánus interpretátur custos: et ipse veráciter custos est, de quo Psalmísta ait: Nisi Dóminus
|
||||
custodíerit civitátem, in vanum vígilant qui custódiunt eam: et cui per Isaíam dícitur: Custos
|
||||
quid de nocte? custos quid de nocte? respondére nóluit Dóminus, Samaritánus non sum; sed, Ego
|
||||
dæmónium non hábeo. Duo quippe ei illáta fuérunt: unum negávit, áliud tacéndo consénsit.
|
||||
en: >-
|
||||
Dearly beloved brethren, consider the gentleness of God. He came to take away sins, and He
|
||||
saith: Which of you convinceth Me of sin? He Who, through the might of His Godhead, was able to
|
||||
justify sinners, was contented to show by argument that He was not Himself a sinner. But
|
||||
exceeding dread is that which followeth: He that is of God heareth God's words; ye, therefore,
|
||||
hear them not, because ye are not of God. If, then, whosoever is of God heareth God's words, and
|
||||
whosoever is not of Him cannot hear His words, let each one ask himself if he, in the ear of his
|
||||
heart, heareth God's words, and understandeth Whose words they are? The Truth commandeth us to
|
||||
long for a Fatherland in heaven, to bridle the lusts of the flesh, to turn away from the glory of
|
||||
the world, to seek no man's goods, and to give away our own.
|
||||
|
||||
|
||||
Let each of you, therefore, think within himself if this voice of God is heard in the ear of his
|
||||
heart, and if he knoweth already if he is of God. For some there be, whom it pleaseth not to
|
||||
hear the commandments of God even with their bodily ears. And some there be, who receive the
|
||||
same with their bodily ears, but whose heart is far from them. And some also there be, who hear
|
||||
the words of God with joy, so that they are moved thereby even to tears; but when their fit of
|
||||
weeping is past they turn again to iniquity. They hear not the words of God, who despise to do
|
||||
them. Therefore, dearly beloved brethren, call up your own life before your mind's eye, and then
|
||||
ponder with trembling those awful words which the mouth of the Truth spoke: Ye therefore hear
|
||||
them not, because ye are not of God.
|
||||
|
||||
|
||||
But the Truth speaketh these words concerning the reprobate; but the reprobate make manifest the
|
||||
same thing concerning themselves, by their evil works. Thus immediately followeth: Then answered
|
||||
the Jews, and said unto Him: Say we not well that Thou art a Samaritan, and hast a devil? But let
|
||||
us hear what the Lord said to this insult: I have not a devil, but I honour My Father, and ye do
|
||||
dishonour Me. The Lord said: I have not a devil, but He did not say: I am not a Samaritan, for in
|
||||
a sense a Samaritan He was indeed, since the word Samaritan, in the Hebrew tongue, signifieth,
|
||||
being interpreted, a Watcher, and the Lord is that Watcher, of Whom the Psalmist saith that
|
||||
unless He keep the city, other watchman waketh but in vain. He also is that Watchman unto Whom
|
||||
crieth Isaiah: Watchman, what of the night? Watchman, what of the night? Therefore the Lord said:
|
||||
I have not a devil, but not: I am not a Samaritan. Of the two things brought against Him He
|
||||
denied one; but by His silence, admitted the other.
|
||||
responsory:
|
||||
la: "R. Tota die contristátus ingrediébar, Dómine: quóniam ánima mea compléta est illusiónibus: * Et vim faciébant, qui quærébant ánimam meam.\nV. Amíci mei et próximi mei advérsum me appropinquavérunt et stetérunt: et qui juxta me erant, de longe stetérunt.\nR. Et vim faciébant, qui quærébant ánimam meam."
|
||||
en: "R. O Lord, I go mourning all the day long, for my soul is filled with a loathsome disease: * They also that sought after my life have used violence against me.\nV. My friends and my neighbours draw near, and stand over against me; and they that are nearest to me stand afar off.\nR. They also that sought after my life have used violence against me."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,143 @@
|
||||
# Nocturn 2-3, First Sunday after Epiphany (temporalId post-epiphany-1).
|
||||
# Sourced from Tempora/Epi1-0a.txt (Latin) / English/Tempora/Epi1-0a.txt -
|
||||
# NOT Epi1-0.txt, which the reference engine reassigns to the (1893/1921)
|
||||
# feast of the Holy Family, a feast this project doesn't model (see
|
||||
# TODO.md's temporal-cycle survey note on Holy Family as a still-open
|
||||
# pre-1955 gap). Epi1-0a.txt carries the older "Dominica infra Octavam
|
||||
# Epiphaniæ" office underneath - confirmed via Epi1-0b.txt, which
|
||||
# cross-references Epi1-0a for its own Nocturn 1 lessons under the title
|
||||
# "Dominica I post Epiphaniam". See advent-1.yml for the general sweep
|
||||
# method.
|
||||
#
|
||||
# Real structural gap in the source itself, not a transcription choice:
|
||||
# Epi1-0a.txt's own [Rule] reads "Initia cum responsory" and it carries no
|
||||
# [Responsory4]-[Responsory9] tags at all (unlike every other Epiphany-season
|
||||
# Sunday) - its Nocturn 2/3 responsories are drawn from the continuous
|
||||
# weekly "Historia" responsory cycle rather than being proper to this
|
||||
# Sunday, which isn't transcribed per-Sunday in the static source files
|
||||
# (would need live-CGI queries, same class of gap as the post-Pentecost
|
||||
# season's un-sourced Nocturn 2 weeks - see TODO.md). Both readings below
|
||||
# are authored without a `responsory` field for this reason (the field is
|
||||
# optional in the schema) rather than inventing one.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
|
||||
# 4th Sermon on the Epiphany.
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Luke 2:42-51, the boy Jesus found in the Temple, "Et
|
||||
# réliqua") - St. Ambrose's own homily (Bk. 2 on Luke ii) begins within
|
||||
# Lectio7 itself, same pattern used throughout this sweep. Combined
|
||||
# Lectio7's homily portion (incipit dropped) with Lectio8-9.
|
||||
id: post-epiphany-1
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Leo the Great, Sermon 4 on the Epiphany"
|
||||
text:
|
||||
la: >-
|
||||
Justum et rationábile, dilectíssimi, veræ pietátis obséquium est, in diébus, qui divínæ ópera
|
||||
misericórdiæ protestántur, toto corde gaudére, et honorífice ea, quæ ad salútem nostram gesta
|
||||
sunt, celebráre, vocánte nos ad hanc devotiónem ipsa recurréntium témporum lege, quæ nobis post
|
||||
diem, in quo coætérnus Patri Fílius Dei natus ex Vírgine est, brevi intervállo Epiphaníæ íntulit
|
||||
festum, ex apparitióne Dómini consecrátum.
|
||||
|
||||
|
||||
In quo fídei nostræ magnum præsídium providéntia divína constítuit: ut, dum solémni veneratióne
|
||||
recólitur adoráta in exórdiis suis Salvatóris infántia, per ipsa originália documénta probarétur
|
||||
veri hóminis in Christo orta natúra. Hoc enim est, quod justíficat ímpios: hoc est, quod ex
|
||||
peccatóribus facit sanctos, si in uno eodémque Dómino nostro Jesu Christo et vera Déitas, et vera
|
||||
credátur humánitas: Déitas, qua ante ómnia sǽcula in forma Dei æquális est Patri: humánitas, qua
|
||||
novíssimis diébus in forma servi unítus est hómini.
|
||||
|
||||
|
||||
Ad roborándum ergo hanc fidem, quæ contra omnes pronuntiabátur erróres, ex magna gestum est
|
||||
divíni pietáte consílii, ut gens in longínqua Orientális plagæ regióne consístens, quæ
|
||||
spectandórum síderum arte pollébat, signum nati púeri, qui supra omnem Israël esset regnatúrus,
|
||||
accíperet. Nova étenim cláritas apud Magos stellæ illustrióris appáruit, et intuéntium ánimos ita
|
||||
admiratióne sui splendóris implévit, ut nequáquam sibi créderent negligéndum, quod tanto
|
||||
nuntiabátur indício.
|
||||
en: >-
|
||||
It is meet and right, dearly beloved brethren, yea, it is our bounden duty and godly service, to
|
||||
rejoice with full hearts upon those days which more especially set forth before us the workings
|
||||
of God's mercy; and to have in honourable memory those things that were done for our salvation.
|
||||
Hereto are we called by the seasons of the year which continually return, and notably by this
|
||||
present, which, after but a short time hath passed since that day whereon the Coeternal Son of
|
||||
God was born of a Virgin, bringeth now the Feast of the Epiphany, hallowed by the Manifestation
|
||||
of the Lord.
|
||||
|
||||
|
||||
In this said Manifestation the good Providence of God hath appointed a strong bulwark to our
|
||||
faith. For now, while in solemn worship we call to mind how the childhood of the Saviour was
|
||||
adored in its first infancy, we receive from the original Scriptures the doctrine that Christ
|
||||
was born with the very nature of man. For this is that which maketh of sinners saints, even to
|
||||
believe that in one and the same our Lord Jesus Christ there is very Godhead and very
|
||||
Manhood - very Godhead, as touching Which, He, being in the form of God, is equal to the Father
|
||||
from everlasting to everlasting - and very Manhood, wherein He, taking upon Him the form of a
|
||||
servant, hath in these latter days been born Man.
|
||||
|
||||
|
||||
For the strengthening of this our faith, which we profess in the face of every false doctrine,
|
||||
the mercy of God hath made it to come to pass that one of those peoples who dwell in the
|
||||
uttermost parts of the East, and excel in the skill of reading the stars, should see the sign of
|
||||
the birth of that Child Who was to reign over all Israel. There appeared to the eyes of wise men
|
||||
a new star of such passing beauty, as wrought in the minds of all that saw it the persuasion that
|
||||
the event, which is announced, was of an importance not to be neglected.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2"
|
||||
text:
|
||||
la: >-
|
||||
A duodécimo anno, ut légimus, Domínicæ súmitur disputatiónis exórdium. Hic enim prædicándæ fídei
|
||||
evangelizántium númerus debebátur. Nec otióse ímmemor suórum secúndum carnem paréntum, qui
|
||||
secúndum carnem útique sapiéntia Dei implebátur et grátia, post tríduum reperítur in templo: ut
|
||||
esset indício, quia post tríduum triumphális illíus passiónis, in sede cælésti, et honóre
|
||||
divíno, fídei nostræ se suscitátus offérret, qui mórtuus credebátur.
|
||||
|
||||
|
||||
Quid est quod me quærebátis? Duæ sunt in Christo generatiónes: una est patérna, matérna áltera.
|
||||
Patérna illa divínior; matérna vero, quæ in nostrum labórem usúmque descéndit. Et ídeo quæ supra
|
||||
natúram, supra ætátem, supra consuetúdinem fiunt, non humánis assignánda virtútibus, sed divínis
|
||||
referénda sunt potestátibus. Alibi eum ad ministérium mater impéllit, hic mater arguitur, quia
|
||||
adhuc quæ humána sunt, éxigat. Sed cum hic duódecim describátur annórum, illic discípulos habére
|
||||
dicátur; vides matrem didicísse a fílio, ne exígeret a validióre ministérium, quæ stupébat in
|
||||
junióre miráculum.
|
||||
|
||||
|
||||
Et venit Názareth, et erat súbditus illis. Quid enim magíster virtútis, nisi offícium pietátis
|
||||
impléret? Et mirámur, si Patri defert, qui súbditur matri? Non útique infirmitátis, sed pietátis
|
||||
ista subjéctio est: attóllat licet sævis emíssus látebris cóluber perfídiæ caput, et serpentínis
|
||||
évomat venéna pectóribus. Cum dicit se Fílius missum, majórem hæréticus appéllet Patrem, ut
|
||||
imperféctum Fílium dicat, qui potest habére majórem: ut aliénis auxíliis ásserat eum, qui
|
||||
míttitur, indigére. Numquid et humáno egébat auxílio, ut matérno servíret império?
|
||||
en: >-
|
||||
We read that when He was twelve years old the Lord began to dispute. The number of His years was
|
||||
the same as the number of the Apostles whom He afterwards sent forth to preach the Faith. He
|
||||
Who, as touching His Manhood, was filled with wisdom and grace from God, was not careless of the
|
||||
parents of the same Manhood, and, after three days, was pleased to be found in the Temple:
|
||||
thereby foreshadowing that, after the three days of His victorious Passion, He That had been
|
||||
reckoned with the dead, would present Himself, living, to our faith, in His heavenly Kingship and
|
||||
Divine Majesty.
|
||||
|
||||
|
||||
How is it that ye sought Me? Christ hath two Generations; one from His Father, another from His
|
||||
Mother. That from His Father is His Eternal Generation as God the Son; that from His Mother is
|
||||
that whereby He came to work for us and minister to us. Those acts, therefore, of His, which are
|
||||
above nature, beyond His age, and different to His custom, proceeded not from the strength of
|
||||
His Manhood, but from the power of His Godhead. On another occasion His Mother moveth Him to
|
||||
work a miracle; here He answereth her, because she treateth that which was of the Godhead, as
|
||||
though it had been of the Manhood. On this occasion it is said that He was twelve years old, but
|
||||
on the other He had already disciples. His mother had seen His wonders on the earlier occasion,
|
||||
and had learnt from her Son to call on the mightier nature for a work of power.
|
||||
|
||||
|
||||
He came to Nazareth, and was subject unto them. No wonder that the great Teacher should practise.
|
||||
And shall we marvel how He Who was subject to His Mother, was about His Father's business? His
|
||||
subjection to His Mother proceeded, not from weakness, but from dutiful affection. Nevertheless,
|
||||
the false serpent lifteth its head from its cruel lair, and spitteth poison from its venomous
|
||||
breast. The heretics say that, as the Son was sent by the Father, therefore the Father is greater
|
||||
than the Son, and, if the Father be greater than the Son, there is that, than which the Son is
|
||||
less; yea, that He Who is sent, hath of necessity, need of some strengthening from outside
|
||||
Himself. He was subject to His Mother? Was He less than she? God forbid!
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,134 @@
|
||||
# Nocturn 2-3, Second Sunday after Epiphany (temporalId post-epiphany-2).
|
||||
# Sourced from Tempora/Epi2-0.txt (Latin) / English/Tempora/Epi2-0.txt.
|
||||
# See advent-1.yml/post-epiphany-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. John Chrysostom's
|
||||
# Preface to the Epistles of St. Paul. Responsory: Lectio4's own
|
||||
# (Responsory4, "Notas mihi fecísti, Dómine, vias vitæ").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (John 2:1-11, the marriage at Cana, "Et réliqua") - St.
|
||||
# Augustine's own Tractate 9 on John begins within Lectio7 itself, same
|
||||
# pattern used throughout this sweep. Combined Lectio7's homily portion
|
||||
# (incipit dropped) with Lectio8-9, using Responsory7 ("Ad te, Dómine,
|
||||
# levávi ánimam meam") - the source's own [Responsory8] is itself a
|
||||
# cross-reference to Trinity Sunday's "Duo Séraphim" (@Tempora/Pent01-0:
|
||||
# Responsory8), reused generically as a Nocturn-3 filler responsory rather
|
||||
# than being proper to this Sunday, so Responsory7 (the first of the
|
||||
# group this combined reading spans) represents it here instead.
|
||||
id: post-epiphany-2
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. John Chrysostom, Preface to the Epistles of St. Paul"
|
||||
text:
|
||||
la: >-
|
||||
Beáti Pauli Epistolárum lectiónem dum assídue auscúlto, perque hebdómadas síngulas bis sæpe, et
|
||||
ter et quater, quotiescúmque sanctórum Mártyrum memórias celebrámus, gáudio exsúlto, tuba illa
|
||||
spiritáli pérfruens, et éxcitor, ac desidério incalésco, vocem mihi amícam agnóscens, et fere
|
||||
præséntem ipsum intuéri, et disseréntem audíre vídeor. Sed tamen dóleo et moléste fero, quod
|
||||
virum hunc non omnes, sicut par est, cognóscunt: verum ita illum nonnúlli ignórant, ut ne
|
||||
Epistolárum quidem ejus númerum plane sciant. Hoc vero non imperítia facit: sed quod nolint
|
||||
beáti hujus viri scripta in mánibus habére.
|
||||
|
||||
|
||||
Neque enim nos, quæ scimus, si quid scimus, ab ingénii bonitáte atque acúmine scimus: sed quod
|
||||
erga hunc virum impénse affécti, ab illíus lectióne numquam discédimus: síquidem qui amant, ii
|
||||
plus quam céteri omnes eórum facta norunt, quos amant, ut qui de iis ipsis sint sollíciti. Id
|
||||
quod beátus hic véluti osténdens, ad Philippénses ait: Sicut est mihi justum, ut hoc de vobis
|
||||
ómnibus séntiam, eo quod hábeam vos in corde, et in vínculis meis, et in defensióne et
|
||||
confirmatióne Evangélii.
|
||||
|
||||
|
||||
Quaprópter si et vos quoque lectióni diligénter atténdere voluéritis, nihil áliud vobis erit
|
||||
requiréndum. Verax est enim Christi sermo dicéntis: Quǽrite, et inveniétis: pulsáte, et
|
||||
aperiétur vobis. Céterum, quandóquidem complúres ex iis, qui huc nobíscum convéniunt, et
|
||||
liberórum educatiónem, et uxóris curam, et famíliæ providéntiam suscepére, ob idque totos sese
|
||||
huic labóri dare non sústinent: at certe ipsi vos excitáte ad ea saltem capiénda, quæ álii
|
||||
collégerint; stúdii tantúmdem iis, quæ dicta fúerint, auscultándis, quantum pecúniis colligéndis
|
||||
impertiéntes. Nam etsi turpe sit, non nisi tantum stúdii a vobis exígere: optábile tamen erit, si
|
||||
tantum saltem tribuátis.
|
||||
en: >-
|
||||
As I listen intently to the reading of St. Paul's Epistles, often two or three times a week,
|
||||
whenever we commemorate the holy martyrs, I am filled with joy, delighting in the sound of that
|
||||
spiritual trumpet. And as I recognize the voice of a friend, I am roused, and enkindled with
|
||||
love so that I almost seem to see him present, and to hear him speaking. But nevertheless I am
|
||||
grieved, and am troubled, that all do not know this great man as he deserves to be known.
|
||||
Indeed, many are so ignorant that they do not even know how many epistles he wrote. But this
|
||||
ignorance is not due to a want of intelligence on their part, but because they will not
|
||||
carefully study the writings of this great man.
|
||||
|
||||
|
||||
For what we know, if we know anything, we do not know it owing to any superlative talent or
|
||||
penetration, but, being strongly drawn towards this great man, we never cease from reading his
|
||||
works. For so it is that those who love any one usually know better than others what he has
|
||||
done, because they take the trouble to learn all about him. The blessed Paul himself shows that
|
||||
this is so, when he says to the Philippians: As it is meet for me to think this for you all: for
|
||||
that I have you in my heart; and in my bands, and in the defence and confirmation of the gospel.
|
||||
|
||||
|
||||
And if you also will diligently attend to the reading, you will have no need of other
|
||||
instruction. Most true are those words of Christ: Seek and you shall find: knock and it shall be
|
||||
opened unto you. For the rest, since many of those who are assembled here are charged with the
|
||||
care of a wife, and with providing for a family, and with the bringing-up of children, and
|
||||
therefore cannot devote themselves wholly to this study; let them at least bestir themselves to
|
||||
receive what others have gathered; showing as much eagerness in listening to what is said about
|
||||
him as in acquiring wealth. For though it is unseemly to demand from you no more than this, yet
|
||||
it is to be wished that you do this at least.
|
||||
responsory:
|
||||
la: "R. Notas mihi fecísti, Dómine, vias vitæ: * Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem.\nV. Tu es qui restítues hereditátem meam mihi.\nR. Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem."
|
||||
en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Tractate 9 on the Gospel of John"
|
||||
text:
|
||||
la: >-
|
||||
Quod Dóminus invitátus venit ad núptias, étiam excépta mýstica significatióne, confirmáre vóluit,
|
||||
quod ipse fecit núptias. Futúri enim erant, de quibus dixit Apóstolus, prohibéntes núbere, et
|
||||
dicéntes quod malum essent núptiæ, et quod diábolus eas fecísset: cum idem Dóminus dicat in
|
||||
Evangélio interrogátus, utrum líceat hómini dimíttere uxórem suam ex quálibet causa, non licére,
|
||||
excépta causa fornicatiónis. In qua responsióne, si meminístis, hoc ait: Quod Deus conjúnxit,
|
||||
homo non séparet.
|
||||
|
||||
|
||||
Et qui bene erudíti sunt in fide catholica novérunt, quod Deus fécerit nuptias: et sicut
|
||||
conjúnctio a Deo, ita divortium a diabolo sit. Sed proptérea in causa fornicatiónis licet uxórem
|
||||
dimíttere: quia ipsa esse uxor prior nóluit, quæ fidem conjugalem maríto non servávit. Nec illæ,
|
||||
quæ virginitátem Deo vovent, quamquam ampliórem gradum honoris et sanctitátis in Ecclésia teneant,
|
||||
sine nuptiis sunt: nam et ipsæ pertinent ad nuptias cum tota Ecclésia, in quibus nuptiis sponsus
|
||||
est Christus.
|
||||
|
||||
|
||||
Ac per hoc ergo Dóminus invitátus venit ad nuptias, ut conjugális cástitas firmarétur, et
|
||||
ostenderétur sacraméntum nuptiárum: quia et illárum nuptiárum sponsus personam Dómini figurábat
|
||||
cui dictum est: Servásti vinum bonum usque adhuc. Bonum enim vinum Christus servávit usque adhuc,
|
||||
id est, Evangélium suum.
|
||||
en: >-
|
||||
Even setting aside any mystical interpretation, the fact that the Lord was pleased to be asked,
|
||||
and to go to a marriage, showeth plainly enough that He is the Author and Blesser of marriage.
|
||||
There were yet to be those of whom the Apostle hath warned us as forbidding to marry; who say
|
||||
that marriage is a bad thing in itself, and a work of the devil. Yet we read in the Gospel that
|
||||
when the Lord was asked, Is it lawful for a man to put away his wife for every cause? He
|
||||
answered that it was not lawful, except it were for fornication. In which answer ye will
|
||||
remember that He used these words: What God hath joined together, let not man put asunder.
|
||||
|
||||
|
||||
They who are well instructed in the Catholic religion know that God is the Author and Blesser of
|
||||
marriage; and that, whereas joining together in marriage is of God, divorce is of the devil. But
|
||||
it is lawful for a man to put away his wife in case of fornication, for by not keeping a wife's
|
||||
faith to her husband she herself hath first willed not to be wife. They also who have made a vow
|
||||
of their virginity to God and have thereby attained to an higher degree of honour and holiness
|
||||
in the Church, are not unmarried, for they are a special part of the marriage of the whole
|
||||
Church, which is the Bride of Christ.
|
||||
|
||||
|
||||
And by this, therefore, the Lord being asked, went to the marriage, to strengthen the marriage
|
||||
tie, and to shed light on the hidden meaning of matrimony. In that marriage feast the Bridegroom
|
||||
to whom it was said, "Thou hast kept the good wine until now," was a figure of the Lord Christ,
|
||||
Who hath kept until now the good wine, namely the Gospel.
|
||||
responsory:
|
||||
la: "R. Ad te, Dómine, levávi ánimam meam: * Deus meus, in te confído, non erubéscam.\nV. Custódi ánimam meam, et éripe me.\nR. Deus meus, in te confído, non erubéscam."
|
||||
en: "R. Unto thee, O Lord, do I lift up my soul. * O my God, I trust in thee, let me not be ashamed.\nV. O keep my soul and deliver me.\nR. O my God, I trust in thee, let me not be ashamed."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,145 @@
|
||||
# Nocturn 2-3, Third Sunday after Epiphany (temporalId post-epiphany-3).
|
||||
# Sourced from Tempora/Epi3-0.txt (Latin) / English/Tempora/Epi3-0.txt.
|
||||
# See advent-1.yml/post-epiphany-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's
|
||||
# Exposition of the Epistle to the Galatians. Responsory: the source's own
|
||||
# [Responsory4] is a cross-reference to Epi2-0's Responsory4 ("Notas mihi
|
||||
# fecísti, Dómine, vias vitæ" - already transcribed in
|
||||
# post-epiphany-2.yml), reused here directly rather than left unresolved.
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Matt 8:1-13, the cleansing of the leper, "Et réliqua") -
|
||||
# St. Jerome's Commentary on Matthew, Book 1, begins within Lectio7
|
||||
# itself, same pattern used throughout this sweep. Combined Lectio7's
|
||||
# homily portion (incipit dropped) with Lectio8-9, using the source's own
|
||||
# [Responsory7] - again a cross-reference, to Epi2-0's Responsory7 ("Ad te,
|
||||
# Dómine, levávi ánimam meam" - already transcribed in
|
||||
# post-epiphany-2.yml).
|
||||
id: post-epiphany-3
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Exposition of the Epistle to the Galatians"
|
||||
text:
|
||||
la: >-
|
||||
Causa, propter quam scribit Apóstolus ad Gálatas, hæc est: ut intélligant grátiam Dei id secum
|
||||
ágere, ut sub lege jam non sint. Cum enim prædicáta eis esset Evangélii grátia, non defuérunt
|
||||
quidam ex circumcisióne, quamvis Christiáni nómine, nondum tamen tenéntes ipsum gratiæ benefícium,
|
||||
et adhuc voléntes esse sub onéribus legis, quæ Dóminus Deus imposúerat non justítiæ serviéntibus,
|
||||
sed peccáto, justam scílicet legem injústis homínibus dando ad demonstranda peccáta eórum, non
|
||||
auferenda. Non enim aufert peccáta, nisi grátia fidei, quæ per dilectiónem operátur.
|
||||
|
||||
|
||||
Sub hac ergo grátia jam Gálatas constitútos illi volébant constitúere sub onéribus legis,
|
||||
asseverántes nihil eis prodésse Evangélium, nisi circumcideréntur, et céteras carnáles Judáici
|
||||
ritus observatiónes subírent. Et ídeo Paulum Apóstolum suspéctum habére cœ́perant, a quo illis
|
||||
Evangélium prædicátum erat, tamquam non tenéntem disciplínam ceterórum Apostolórum, qui gentes
|
||||
cogébant judaizáre.
|
||||
|
||||
|
||||
Talis quidem quǽstio est et in Epístola ad Romános: verúmtamen vidétur áliquid interésse, quod
|
||||
ibi contentiónem ipsam dírimit, litémque compónit, quæ inter eos, qui ex Judǽis, et eos, qui ex
|
||||
Géntibus credíderant, orta erat: cum illi tamquam ex méritis óperum legis, sibi rédditum Evangélii
|
||||
prǽmium arbitraréntur, quod prǽmium incircumcísis tamquam imméritis nolébant dari: illi contra
|
||||
Judǽis se præférre gestírent, tamquam interfectóribus Dómini. In hac vero epístola ad eos scribit,
|
||||
qui jam commóti erant auctoritáte illórum, qui ex Judǽis erant, et ad observatiónes legis
|
||||
cogébant.
|
||||
en: >-
|
||||
The reason of the Apostle's writing to the Galatians was this: that they might understand that
|
||||
the grace of God had worked in them that they were no longer under the law. For when the grace
|
||||
of the Gospel was preached to them, there had not been wanting to them some of them of the
|
||||
circumcision, Christians indeed in name, but who had not yet apprehended that great benefit of
|
||||
grace, and desiring still to be bound with burdens of the law: burdens which the Lord God had
|
||||
laid, not upon such as serve righteousness, but upon such as serve sin, laying, that is to say,
|
||||
upon the unrighteous a righteous law, whereby their unrighteousness was made manifest, not taken
|
||||
away. For there is not anything which taketh away sin, save only the grace of faith which worketh
|
||||
by love.
|
||||
|
||||
|
||||
The men of the circumcision would have the Galatians, who were under grace, to be under the
|
||||
burdens of the law, persuading them that the Gospel profited them nothing, unless they should be
|
||||
circumcised, and take on them the other outward observances of the Jews' religion. Whence the
|
||||
Galatians began to have doubts of the Apostle Paul, by whom the Gospel had been preached to
|
||||
them, as one that held not the doctrine of the other Apostles, who compelled the Gentiles to come
|
||||
under the law.
|
||||
|
||||
|
||||
The same question is discussed in the Epistle to the Romans, but with this difference: in that
|
||||
case the Apostle putteth an end to the discussion, and stilleth the strife which had arisen
|
||||
between the Jewish and the Gentile converts, in consequence of the Jews holding that they had
|
||||
earned the knowledge of the Gospel as a reward for their observance of the law, and grudging the
|
||||
same knowledge to the uncircumcised, as to men who had done nothing to deserve it; and the
|
||||
Gentiles, on the contrary, maintaining that they were superior to the Jews, in that they were
|
||||
not the murderers of the Lord. Now, in this Epistle to the Galatians, the Apostle addresseth
|
||||
himself to those who were troubled by the authority claimed by them who were of the
|
||||
circumcision, and sought to bring into subjection to the law them who were of the uncircumcision.
|
||||
responsory:
|
||||
la: "R. Notas mihi fecísti, Dómine, vias vitæ: * Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem.\nV. Tu es qui restítues hereditátem meam mihi.\nR. Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem."
|
||||
en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Jerome, Commentary on Matthew, Book 1"
|
||||
text:
|
||||
la: >-
|
||||
De monte Dómino descendénte, occúrrunt turbæ, quia ad altióra ascéndere non valuérunt. Et primus
|
||||
ei occúrrit leprósus: necdum enim póterat cum lepra tam multíplicem in monte Salvatóris audíre
|
||||
sermónem. Et notándum, quod hic primus speciáliter curátus sit: secúndo, puer centuriónis:
|
||||
tértio, socrus Petri fébriens in Caphárnaum: quarto loco, qui obláti sunt ei a dæmónio vexáti:
|
||||
quorum spíritus verbo eiciébat, quando et omnes male habéntes curávit.
|
||||
|
||||
|
||||
Et ecce leprósus véniens adorábat eum, dicens. Recte post prædicatiónem atque doctrínam, signi
|
||||
offértur occásio, ut per virtútem miráculi, prætéritus apud audiéntes sermo firmétur. Dómine, si
|
||||
vis, potes me mundáre. Qui voluntátem rogat, de virtúte non dúbitat. Et exténdens Jesus manum
|
||||
tétigit eum, dicens: Volo, mundáre. Extendénte manum Dómino, statim lepra fugit. Simúlque
|
||||
consídera, quam húmilis, et sine jactántia respónsio. Ille díxerat, Si vis: Dóminus respóndit,
|
||||
Volo. Ille præmíserat, Potes me mundáre: Dóminus jungit, et dicit, Mundáre. Non ergo, ut pleríque
|
||||
Latinórum putant, jungéndum est, et legéndum, Volo mundáre: sed separátim, ut primum dicat, Volo;
|
||||
deínde ímperet, Mundáre.
|
||||
|
||||
|
||||
Et ait illi Jesus: Vide, némini díxeris. Et revéra quid erat necésse ut sermóne jactáret, quod
|
||||
córpore præferébat? Sed vade, osténde te sacerdóti. Várias ob causas mittit eum ad sacerdótem:
|
||||
primum propter humilitátem, ut sacerdótibus deférre honórem videátur. Erat enim lege præcéptum,
|
||||
ut, qui mundáti fúerant a lepra, offérrent múnera sacerdótibus. Deínde, ut mundátum vidéntes
|
||||
leprósum, aut créderent Salvatóri, aut non créderent: si créderent, salvaréntur; si non créderent,
|
||||
inexcusábiles forent. Et simul, ne, quod in eo sæpíssime criminabántur, legem viderétur infríngere.
|
||||
en: >-
|
||||
When the Lord was come down from the mountain, great multitudes followed Him. They were not
|
||||
able to follow Him when He went up. And first there came a leper. This poor creature's disease
|
||||
had prevented him from hearing the Saviour's long sermon on the Mount. Let it be noted that he
|
||||
is the first person specially named as being healed. The second was the Centurion's servant;
|
||||
the third was Peter's wife's mother, who was sick of a fever at Capernaum; the fourth were they
|
||||
who were brought unto Christ as being troubled with evil spirits, from whom He by His word cast
|
||||
out the evil spirits, at the same time that He healed all that were sick.
|
||||
|
||||
|
||||
And, behold, there came a leper, and worshipped Him, saying: Properly after preaching and
|
||||
doctrine cometh occasion for a sign, that the power of the miracle might confirm in the hearers
|
||||
the truth of the teaching that had gone before. Lord, if Thou wilt, Thou canst make me clean. He
|
||||
that prayeth the Lord to have the will, doubteth not but that He hath the power. And Jesus put
|
||||
forth His hand, and touched him, saying: I will; be thou clean. As soon as the Lord put forth
|
||||
His Hand, the leprosy departed. Let us remark how lowly and unbragging is the Lord's language.
|
||||
The leper had said, If Thou wilt; the Lord answereth, I will. The leper, Thou canst make me
|
||||
clean; the Lord, Be thou clean. Most Latin readers, misled by the identity of form in that
|
||||
language between the Present Infinitive Active and the Second Person Singular Present
|
||||
Imperative Passive of the Verb, read Christ's answer as if it were, I will to make thee clean.
|
||||
This is wrong. The sentences are separate. First cometh the expression of volition, I will, then
|
||||
the command, Be thou clean.
|
||||
|
||||
|
||||
And Jesus saith unto him: See thou tell no man. What need was there to tell what his body
|
||||
showed? But go thy way, show thyself to the Priest. There were diverse reasons why Christ should
|
||||
send him to the Priest. First, for humility's sake, that He might show reverence to God's
|
||||
Priest. Then there was a command in the law that they that were cleansed of leprosy should make
|
||||
an offering to the Priests. Moreover, that, when the Priests saw the leper cleansed, they might
|
||||
either believe in the Saviour, or refuse to believe; if they believed, that they might be saved,
|
||||
and, if they believed not, that they might have no excuse. Lastly, that He might give no ground
|
||||
for the accusation that was so often brought against Him, that He was unobservant of the law.
|
||||
responsory:
|
||||
la: "R. Ad te, Dómine, levávi ánimam meam: * Deus meus, in te confído, non erubéscam.\nV. Custódi ánimam meam, et éripe me.\nR. Deus meus, in te confído, non erubéscam."
|
||||
en: "R. Unto thee, O Lord, do I lift up my soul. * O my God, I trust in thee, let me not be ashamed.\nV. O keep my soul and deliver me.\nR. O my God, I trust in thee, let me not be ashamed."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,131 @@
|
||||
# Nocturn 2-3, Fourth Sunday after Epiphany (temporalId post-epiphany-4).
|
||||
# Sourced from Tempora/Epi4-0.txt (Latin) / English/Tempora/Epi4-0.txt.
|
||||
# See advent-1.yml/post-epiphany-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from Pope St. Gregory the
|
||||
# Great's Moralia in Job, Book 4. Responsory: the source's own
|
||||
# [Responsory4] is a cross-reference to Epi2-0's Responsory4 ("Notas mihi
|
||||
# fecísti, Dómine, vias vitæ"), reused here directly (same pattern as
|
||||
# post-epiphany-3.yml).
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Matt 8:23-27, the calming of the storm, "Et réliqua") -
|
||||
# St. Jerome's Commentary on Matthew, Book 1, begins within Lectio7
|
||||
# itself, same pattern used throughout this sweep. Combined Lectio7's
|
||||
# homily portion (incipit dropped) with Lectio8-9, using the source's own
|
||||
# [Responsory7] - again a cross-reference, to Epi2-0's Responsory7 ("Ad te,
|
||||
# Dómine, levávi ánimam meam").
|
||||
id: post-epiphany-4
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Moralia in Job, Book 4"
|
||||
text:
|
||||
la: >-
|
||||
Replémus refectiónibus corpus, ne extenuátum defíciat; extenuámus abstinéntia, ne nos replétum
|
||||
premat: vegetámus hoc mótibus, ne situ immobilitátis intéreat; sed cítius hoc collocándo
|
||||
sístimus, ne ipsa sua vegetatióne succúmbat: adjuméntis hoc véstium tégimus, ne frigus intérimat;
|
||||
et quæsíta adjuménta projícimus, ne calor exúrat. Tot ígitur diversitátibus occurréntes, quid
|
||||
ágimus, nisi corruptibilitáti sérvimus, ut saltem multiplícitas impénsi obséquii corpus sustíneat,
|
||||
quod anxíetas infírmæ mutabilitátis gravat?
|
||||
|
||||
|
||||
Unde bene per Paulum dícitur: Vanitáti enim subjécta est creatúra non volens, sed propter eum qui
|
||||
subjécit eam in spe: quia et ipsa creatúra liberábitur a servitúte corruptiónis, in libertátem
|
||||
glóriæ filiórum Dei. Vanitáti quippe creatúra non volens súbditur: quia homo, qui ingénitæ
|
||||
constántiæ statum volens deséruit, pressus justæ mortalitátis póndere, nolens mutabilitátis suæ
|
||||
corruptióni servit. Sed creatúra hæc tunc a servitúte corruptiónis erípitur, cum ad filiórum Dei
|
||||
glóriam incorrúpta resurgéndo sublevátur.
|
||||
|
||||
|
||||
Hic ítaque elécti moléstia vincti sunt, quia adhuc corruptiónis suæ pœna deprimúntur: sed cum
|
||||
corruptíbili carne exúimur, quasi ab his, quibus nunc astríngimur, moléstiæ vínculis relaxámur.
|
||||
Præsentári namque jam Deo cúpimus, sed adhuc mortális córporis obligatióne præpedímur. Jure ergo
|
||||
vincti dícimur, quia adhuc incéssum nostri desidérii ad Deum líberum non habémus. Unde bene
|
||||
Paulus, ætérna desíderans, sed tamen adhuc corruptiónis suæ sárcinam portans, vinctus clamat:
|
||||
Cúpio dissólvi, et esse cum Christo. Dissólvi enim non quǽreret, nisi se proculdúbio vinctum
|
||||
vidéret.
|
||||
en: >-
|
||||
We refresh the body lest it should grow too weak and fail us; we chasten it by abstinence, lest
|
||||
it should wax gross, and become lord over us; we strengthen it with exercise, lest it perish by
|
||||
the not using; and straightway we give it rest, lest it faint through weariness; we succour it
|
||||
with raiment, lest the cold should blight it; and we strip it of the raiment wherewith we have
|
||||
clothed it, lest the heat should afflict it. In all these so many offices what do we but serve
|
||||
the corruptible? Upon what is all this care spent but upon that whereover hangeth the doom of
|
||||
weakness and change?
|
||||
|
||||
|
||||
Therefore Paul saith: For the creature was made subject to vanity, not willingly, but by reason
|
||||
of Him Who hath subjected the same in hope: because the creature itself also shall be delivered
|
||||
from the bondage of corruption into the glorious liberty of the children of God. The creature was
|
||||
made subject to vanity, not willingly: for when man had of his own free will abdicated his state
|
||||
of unchangeable blessedness, the just sentence of death was passed upon him, and whether he
|
||||
willed or not, he became subject to the state of change and corruption. But the creature itself
|
||||
also shall be delivered from the bondage of corruption when it shall rise again incorruptible and
|
||||
be made partaker of the glory of the children of God.
|
||||
|
||||
|
||||
Here, then, the elect are still subject to sorrow, being yet bound by the sentence of corruption;
|
||||
but when we shall have put off this corruptible we shall be loosed from that sentence, and shall
|
||||
sorrow no more. For though we earnestly desire to appear before God, we are still hindered by the
|
||||
burden of this dying body. Rightly then are we called prisoners, since we are not free to go
|
||||
whither we will, that is to say, to God; and rightly did the prisoner Paul, yearning after the
|
||||
things which are eternal, and still weighed down with the burden of this corruptible, rightly did
|
||||
he cry out: I have a desire to depart and to be with Christ. He would not have felt this keenness
|
||||
if he had not felt himself bound down.
|
||||
responsory:
|
||||
la: "R. Notas mihi fecísti, Dómine, vias vitæ: * Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem.\nV. Tu es qui restítues hereditátem meam mihi.\nR. Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem."
|
||||
en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Jerome, Commentary on Matthew, Book 1"
|
||||
text:
|
||||
la: >-
|
||||
Quintum signum fecit, quando ascéndens navem de Caphárnaum, ventis imperávit et mari. Sextum,
|
||||
quando in regióne Gerasenórum dedit potestátem dæmónibus in porcos. Séptimum, quando ingrédiens
|
||||
civitátem suam, paralýticum secúndum curávit in léctulo. Primus enim paralýticus est puer
|
||||
centuriónis.
|
||||
|
||||
|
||||
Ipse vero dormiébat: et accessérunt ad eum, et suscitavérunt eum, dicéntes: Dómine, salva nos.
|
||||
Hujus signi typum in Jona légimus, quando céteris periclitántibus, ipse secúrus est, et dormit, et
|
||||
suscitátur; et império ac sacraménto passiónis suæ líberat suscitántes. Tunc surgens imperávit
|
||||
ventis et mari. Ex hoc loco intellígimus, quod omnes creatúræ séntiant Creatórem. Quas enim
|
||||
increpávit, et quibus imperávit, sentiunt imperántem: non erróre hæreticórum qui ómnia putant
|
||||
animántia, sed majestáte Conditóris, quæ apud nos insensibília, illi sensibília sunt.
|
||||
|
||||
|
||||
Porro hómines miráti sunt, dicéntes: Qualis est hic, quia venti et mare obédiunt ei? Non
|
||||
discípuli, sed nautæ, et céteri, qui in navi erant, mirabántur. Sin autem quis contentióse
|
||||
volúerit, eos, qui mirabántur, fuísse discípulos: respondébimus, recte hómines appellátos, qui
|
||||
necdum nóverant poténtiam Salvatóris.
|
||||
en: >-
|
||||
The fifth sign that He did was when He took ship at Capernaum, and commanded the winds and the
|
||||
sea: the sixth, when, in the country of the Gergesenes, He suffered the devils to enter into the
|
||||
swine: the seventh, when, as He came into His own city, He cured the man sick of the palsy lying
|
||||
on a bed. The first man sick of the palsy that He cured was the centurion's servant.
|
||||
|
||||
|
||||
But He was asleep; and His disciples came to Him, and awoke Him, saying: Lord, save us. There is
|
||||
a type of this in the history of Jonah, who, when the storm arose, was lying fast asleep, and
|
||||
whom the sailors woke to help them; who also saved the sailors by commanding them to throw him
|
||||
into the sea, the said casting of him into the sea, being, as we know, a figure of Christ's
|
||||
Passion. Then He arose and rebuked the winds and the sea. From these words we understand that
|
||||
all things, which have been made, are sentient to their Maker. All things which He rebuketh or
|
||||
commandeth, hear His voice. This is not the error of the heretics who will have it that
|
||||
everything is quick, but part of the majesty of the Creator, Who maketh to feel Him things which
|
||||
we cannot make to feel us.
|
||||
|
||||
|
||||
But the men marvelled, saying: What manner of man is this, that even the winds and the sea obey
|
||||
Him? It was not His disciples that marvelled, but the sailors, and the others that were in the
|
||||
ship. If however, any one willeth to withstand this our interpretation and to maintain that it
|
||||
was the disciples who marvelled, we are ready to answer them that they who knew not before the
|
||||
power of the Saviour deserve to be stripped of the title of disciples, and to be called simply
|
||||
the men.
|
||||
responsory:
|
||||
la: "R. Ad te, Dómine, levávi ánimam meam: * Deus meus, in te confído, non erubéscam.\nV. Custódi ánimam meam, et éripe me.\nR. Deus meus, in te confído, non erubéscam."
|
||||
en: "R. Unto thee, O Lord, do I lift up my soul. * O my God, I trust in thee, let me not be ashamed.\nV. O keep my soul and deliver me.\nR. O my God, I trust in thee, let me not be ashamed."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,125 @@
|
||||
# Nocturn 2-3, Fifth Sunday after Epiphany (temporalId post-epiphany-5).
|
||||
# Sourced from Tempora/Epi5-0.txt (Latin) / English/Tempora/Epi5-0.txt.
|
||||
# See advent-1.yml/post-epiphany-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's
|
||||
# Sermon 8 on the Words of the Apostle. Responsory: the source's own
|
||||
# [Responsory4] is a cross-reference to Epi2-0's Responsory4 ("Notas mihi
|
||||
# fecísti, Dómine, vias vitæ"), reused here directly (same pattern as the
|
||||
# earlier post-Epiphany Sundays).
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Matt 13:24-30, the parable of the wheat and the tares,
|
||||
# "Et réliqua") - St. Augustine's own Questions on the Gospels (on Matthew
|
||||
# 11) begins within Lectio7 itself, same pattern used throughout this
|
||||
# sweep. Combined Lectio7's homily portion (incipit dropped) with
|
||||
# Lectio8-9, using the source's own [Responsory7] - again a
|
||||
# cross-reference, to Epi2-0's Responsory7 ("Ad te, Dómine, levávi ánimam
|
||||
# meam").
|
||||
id: post-epiphany-5
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Sermon 8 on the Words of the Apostle"
|
||||
text:
|
||||
la: >-
|
||||
Humánus sermo, et omni acceptióne dignus, quia Christus Jesus venit in hunc mundum peccatóres
|
||||
salvos fácere. Atténde Evangélium: Venit enim Fílius hóminis quærére, et salváre, quod períerat.
|
||||
Si homo non periísset, Fílius hóminis non venísset. Ergo períerat homo: venit Deus homo, et
|
||||
invéntus est homo. Períerat homo per líberam voluntátem: venit Deus homo per grátiam
|
||||
liberatrícem.
|
||||
|
||||
|
||||
Quæris, quid váleat ad malum líberum arbítrium? Recóle hóminem peccántem. Quæris, quid váleat ad
|
||||
auxílium Deus et homo? Atténde in eo grátiam liberántem. Nusquam pótuit sic osténdi, quantum
|
||||
váleat volúntas hóminis usurpáta per supérbiam, ad uténdum sine adjutório Dei: malum non pótuit
|
||||
plus, et maniféstius éxprimi, quam in hómine primo. Ecce perit primus homo, et ubi esset, nisi
|
||||
venísset secúndus homo? quia et ille homo, ídeo et iste homo; et ídeo humánus sermo.
|
||||
|
||||
|
||||
Prorsus nusquam sic appáret benígnitas grátiæ, et liberálitas omnipoténtiæ Dei, quam in hómine
|
||||
mediatóre Dei et hóminum, hómine Christo Jesu. Quid enim dícimus, fratres mei? In fide cathólica
|
||||
nutrítis loquor, vel in pacem cathólicam lucrátis. Nóvimus et tenémus, mediatórem Dei et hóminum,
|
||||
hóminem Christum Jesum, in quantum homo erat, ejus esse natúræ, cujus et nos sumus. Non enim
|
||||
altérius natúræ caro nostra, et caro illíus: nec altérius natúræ ánima nostra, et ánima illíus.
|
||||
Hanc suscépit natúram, quam salvándam esse judicávit.
|
||||
en: >-
|
||||
This is a saying made for man, and worthy of all acceptation, that Christ Jesus came into this
|
||||
world to save sinners. Listen to the words of the Gospel: The Son of man is come to seek, and to
|
||||
save that which was lost. If man had not been lost, the Son of man would not have come.
|
||||
Wherefore, man had been lost; God came made Man, and man was found; man had perished by his own
|
||||
free will: God made Man came by grace which setteth free.
|
||||
|
||||
|
||||
Dost thou ask how free-will availeth to evil? Call to mind a sinner. Dost thou ask what God made
|
||||
Man availeth to help? Consider in Him the grace which setteth free. There is no example which so
|
||||
showeth what availeth the free will of man, when it is taken possession of by pride, to use it
|
||||
without God's help: of evil is there no greater and plainer example, than the first man. The
|
||||
first man fell, and where had he been if the second Man had not come? As the first was man, so
|
||||
was the second Man, and therefore is this saying a saying made for man.
|
||||
|
||||
|
||||
Neither is there any example which so showeth what availeth the tenderness of the grace and the
|
||||
abundance of the All-might of God, as the Man That is the Mediator between God and men, the Man
|
||||
Christ Jesus. For what do we say, my brethren? I speak to them that have been bred up in the
|
||||
Catholic Church, or who have been reconciled to that Church. We know and hold that the Mediator
|
||||
between God and men, the Man Christ Jesus, as touching upon His Manhood, is of the same nature
|
||||
as we. For our flesh is not of one nature, and His Flesh of another nature, neither our soul of
|
||||
one nature and His Soul of another nature. He took upon Himself the same nature which He had
|
||||
freely ordained to save.
|
||||
responsory:
|
||||
la: "R. Notas mihi fecísti, Dómine, vias vitæ: * Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem.\nV. Tu es qui restítues hereditátem meam mihi.\nR. Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem."
|
||||
en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Questions on the Gospels (on Matthew 11)"
|
||||
text:
|
||||
la: >-
|
||||
Cum negligéntius ágerent præpósiti Ecclésiæ, aut cum dormitiónem mortis accíperent Apóstoli, venit
|
||||
diábolus, et superseminávit eos, quos malos fílios Dóminus interpretátur. Sed quǽritur: utrum
|
||||
hærétici sint, an male vivéntes cathólici? Possunt enim dici fílii mali étiam hærétici, quia ex
|
||||
eódem Evangélii sémine, et Christi nómine procreáti, pravis opiniónibus ad falsa dógmata
|
||||
convertúntur.
|
||||
|
||||
|
||||
Sed quod dicit eos in médio trítici seminátos, quasi vidéntur illi significári, qui uníus
|
||||
communiónis sunt. Verúmtamen quóniam Dóminus agrum ipsum, non Ecclésiam, sed hunc mundum
|
||||
interpretátus est: bene intelligúntur hærétici, quia non societáte uníus Ecclésiæ, vel uníus
|
||||
fídei, sed societáte solíus nóminis christiáni in hoc mundo permiscéntur bonis. At illi, qui in
|
||||
eádem fide mali sunt, pálea pótius quam zizánia reputántur: quia pálea étiam fundaméntum ipsum
|
||||
habet cum fruménto, radicémque commúnem.
|
||||
|
||||
|
||||
In illa plane sagéna, qua concludúntur et mali et boni pisces, non absúrde mali cathólici
|
||||
intelligúntur. Aliud est enim mare, quod magis mundum istum signíficat: áliud sagéna, quæ uníus
|
||||
fídei, vel uníus Ecclésiæ communiónem vidétur osténdere. Inter hæréticos et malos cathólicos hoc
|
||||
ínterest, quod hærétici falsa credunt: illi autem, vera credéntes, non vivunt ita ut credunt.
|
||||
en: >-
|
||||
When the Shepherds of the Church wax careless, and since the Apostles sleep the sleep of death,
|
||||
cometh the devil, and soweth them whom the Lord calleth a seed of evil-doers. Now, are these seed
|
||||
of evil-doers the heretics, or Catholics of bad lives? It is possible to call even the heretics a
|
||||
seed of evil-doers because they have sprung up from the seed of the Gospel, and been begotten in
|
||||
the Name of Christ, though afterwards they have turned after crooked ways and lying doctrines.
|
||||
|
||||
|
||||
But whereas it is written that they were sown in the midst of the wheat, we ought haply to
|
||||
understand that they are of one communion with the righteous. Nevertheless, forasmuch as the
|
||||
Lord saith, The field is the world, (and not, the Church,) we may well understand that the seed
|
||||
of evil doers are the heretics, since in this world they are mingled together with the good, not
|
||||
in one common Communion, but only under one common name of Christian. But they which are of one
|
||||
faith with the good seed, and yet are themselves worthless, may more fitly be likened to straw
|
||||
than to tares, since the straw springeth from one soil and one root with the good ear.
|
||||
|
||||
|
||||
However, as touching the net cast into the sea, and enclosing a great multitude of fishes, both
|
||||
bad and good, we may well understand that by the bad are meant Catholics of bad lives. For the
|
||||
sea is one thing whereby we may understand to be signified the world; and the net another, which
|
||||
seemeth to signify our faith, or the Communion of one Church. Between heretics and sinful
|
||||
Catholics there is this difference, that heretics believe a lie, and sinful Catholics believe the
|
||||
truth, but live not as they believe.
|
||||
responsory:
|
||||
la: "R. Ad te, Dómine, levávi ánimam meam: * Deus meus, in te confído, non erubéscam.\nV. Custódi ánimam meam, et éripe me.\nR. Deus meus, in te confído, non erubéscam."
|
||||
en: "R. Unto thee, O Lord, do I lift up my soul. * O my God, I trust in thee, let me not be ashamed.\nV. O keep my soul and deliver me.\nR. O my God, I trust in thee, let me not be ashamed."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,142 @@
|
||||
# Nocturn 2-3, Sixth Sunday after Epiphany (temporalId post-epiphany-6).
|
||||
# Sourced from Tempora/Epi6-0.txt (Latin) / English/Tempora/Epi6-0.txt.
|
||||
# See advent-1.yml/post-epiphany-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Athanasius'
|
||||
# 2nd Oration against the Arians. Responsory: the source's own
|
||||
# [Responsory4] is a cross-reference to Epi2-0's Responsory4 ("Notas mihi
|
||||
# fecísti, Dómine, vias vitæ"), reused here directly (same pattern as the
|
||||
# earlier post-Epiphany Sundays).
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Matt 13:31-32, the parable of the mustard seed, "Et
|
||||
# réliqua") - St. Jerome's Commentary on Matthew, Book 2, begins within
|
||||
# Lectio7 itself, same pattern used throughout this sweep. Combined
|
||||
# Lectio7's homily portion (incipit dropped) with Lectio8-9, using the
|
||||
# source's own [Responsory7] - again a cross-reference, to Epi2-0's
|
||||
# Responsory7 ("Ad te, Dómine, levávi ánimam meam").
|
||||
id: post-epiphany-6
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Athanasius, Bishop of Alexandria, 2nd Oration against the Arians"
|
||||
text:
|
||||
la: >-
|
||||
Si persónam, rem, tempus apostólici dicti cognóscerent hærétici, numquam humána in Deitátem
|
||||
transferéntes, tam ímpie et stulte advérsus Christum sese habuíssent. Id intuéri licébit, si
|
||||
inítium lectiónis dénuo repetítum probe excípias. Dicit enim Apóstolus: Multifáriam, multísque
|
||||
modis olim Deus locútus est pátribus nostris per Prophétas: últimis autem diébus locútus est
|
||||
nobis in Fílio. Atque ita paulo post dicit: Perfécta ab eo nostrórum peccatórum purificatióne,
|
||||
ipsum sedére ad déxteram majestátis in excélsis, tanto meliórem Angelis factum, quanto
|
||||
præstántius nomen præ illis sortítus est. De eo ígitur témpore, quo nobis per Fílium locútus est,
|
||||
cum peccatórum purgátio fíeret, apostólicum dictum mentiónem facit. Quando autem nobis locútus
|
||||
est in Fílio, aut quando purgátio peccatórum facta, aut quando natus est homo, nisi post
|
||||
Prophétas, idque in últimis diébus?
|
||||
|
||||
|
||||
Deínde cum narrátio institúta esset de humána Verbi dispensatióne, deque últimis tempóribus:
|
||||
consequénter commemorávit, Deum neque superióribus ætátibus tacuísse, sed locútum esse per
|
||||
Prophétas: et postquam Prophétæ suo offício perfúncti sunt, et lex per Angelos pronuntiáta est,
|
||||
et Fílius étiam ad nos descéndit, et ad ministrándum accéssit; tunc demum necessário subíntulit:
|
||||
Tanto mélior Angelis factus: osténdere volens, quanto Fílius præ servo excéllit, tanto functióne
|
||||
officióque servórum, Fílii administratiónem meliórem fuísse.
|
||||
|
||||
|
||||
Functiónem ígitur discérnens Apóstolus, tum véterem, tum novam, magna dicéndi libertáte útitur,
|
||||
ad Judǽos scribens et loquens. Propter hoc ígitur non in univérsum ex própria comparatiónis
|
||||
ratióne dixit, quod major aut honorátior esset: ne quis quasi de ejúsdem géneris, et cum eo
|
||||
commúnibus rebus hæc verba intellígeret: sed ídeo meliórem illum dixit, ut discrímen natúræ Fílii
|
||||
ad res creátas indicáret.
|
||||
en: >-
|
||||
If the heretics had but known the person, the matter, and the times of the Apostle who spoke,
|
||||
they would never have spoken of Godhead as if It were human, nor borne themselves so wickedly,
|
||||
and withal so foolishly against Christ. It will be permitted to us to return, and to take again
|
||||
the first words of the Lesson. The Apostle then saith: God, Who at sundry times and in diverse
|
||||
manners, spake in time past unto the fathers by the Prophets, hath in these last days spoken
|
||||
unto us by His Son: and again, a little farther on: When the Son had purged our sins, He sat down
|
||||
on the right hand of the Majesty on high: being made so much better than the angels as He hath
|
||||
by inheritance obtained a more excellent name than they. The Apostle here expressly nameth the
|
||||
times wherein God hath spoken unto us by His Son, and wherein the Same His Son hath purged our
|
||||
sins; for when hath He spoken unto us by His Son, when did the Son purge our sins, or when was He
|
||||
born a Man, but since God spake unto the Fathers by the Prophets, namely, in these last days?
|
||||
|
||||
|
||||
The Apostle, about to enter on the subject of the Word's human dispensation and the last days,
|
||||
naturally mentioneth first that God had not up to those days been silent, but had spoken unto the
|
||||
fathers by the Prophets: and, after the Prophets had discharged their office, and the law had
|
||||
been given by the ministry of angels, that the Son also came down unto us to minister: and then
|
||||
he addeth, being made so much better than the angels, to show that as the Son differeth from a
|
||||
servant, so is the ministry of the Son better than the duty and office of servants.
|
||||
|
||||
|
||||
The Apostle, therefore, seeing the difference between the new ministry and the old, maketh very
|
||||
bold in writing and speaking to the Jews. For this cause, therefore, he doth not compare the
|
||||
details of the two ministries, and then come to the general conclusion that the new was greater
|
||||
or more honourable than the old, (lest any should understand that the two ministries were of the
|
||||
same kind, and that the conclusion that the new is better is arrived at by comparing the degrees
|
||||
in each of things which they had in common,) but he saith that the Son was made better, to
|
||||
distinguish at once and completely the nature of the Son from the nature of things created.
|
||||
responsory:
|
||||
la: "R. Notas mihi fecísti, Dómine, vias vitæ: * Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem.\nV. Tu es qui restítues hereditátem meam mihi.\nR. Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem."
|
||||
en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Jerome, Commentary on Matthew, Book 2"
|
||||
text:
|
||||
la: >-
|
||||
Regnum cælórum prædicátio Evangélii est, et notítia Scripturárum, quæ ducit ad vitam, et de qua
|
||||
dícitur ad Judǽos: Auferétur a vobis regnum Dei, et dábitur genti faciénti fructus ejus. Símile
|
||||
est ergo hujuscémodi regnum grano sinápis, quod accípiens homo seminávit in agro suo. Homo qui
|
||||
séminat in agro suo, a plerísque Salvátor intellégitur, quod in ánimis credéntium séminet: ab
|
||||
áliis ipse homo séminans in agro suo, hoc est in semetípso, et in corde suo.
|
||||
|
||||
|
||||
Quis est iste, qui séminat, nisi sensus noster et ánimus; qui suscípiens granum prædicatiónis, et
|
||||
fovens seméntem, humóre fídei facit in agro sui péctoris pulluláre? Prædicátio Evangélii mínima
|
||||
est ómnibus disciplínis. Ad primam quippe doctrínam, fidem non habet veritátis, hóminem Deum,
|
||||
Christum mórtuum, et scándalum crucis prǽdicans. Confer hujuscémodi doctrínam dogmátibus
|
||||
philosophórum, et libris eórum, et splendóri eloquéntiæ, et compositióni sermónum: et vidébis
|
||||
quanto minor sit céteris semínibus seméntis Evangélii.
|
||||
|
||||
|
||||
Sed illa cum créverint, nihil mordax, nihil vívidum, nihil vitále demónstrant: sed totum
|
||||
fláccidum marcidúmque et mollítum ebúllit in ólera et in herbas, quæ cito aréscunt et córruunt.
|
||||
Hæc autem prædicátio, quæ parva videbátur in princípio, cum vel in ánima credéntis, vel in tot
|
||||
mundo sata fúerit, non exsúrgit in ólera, sed crescit in árborem: ita ut vólucres cæli (quas vel
|
||||
ánimas credéntium, vel fortitúdines, Dei servítio mancipátas, sentíre debémus) véniant et hábitent
|
||||
in ramis ejus. Ramos puto evangélicæ árboris, quæ de grano sinápis créverit, dógmatum esse
|
||||
diversitátes, in quibus supradictárum vólucrum unaquǽque requiéscit.
|
||||
en: >-
|
||||
The kingdom of heaven is the proclamation of the Gospel, and that knowledge of the Scriptures,
|
||||
which leadeth unto life, and whereof it is said to the Jews: The kingdom of God shall be taken
|
||||
from you, and given to a nation bringing forth the fruits thereof. Therefore is this kingdom like
|
||||
to a grain of mustard-seed, which a man took and sowed in his field. By the man that sowed it in
|
||||
his field, many understand to be meant the Saviour, because He is the Sower That soweth in the
|
||||
souls of believers; others understand every man that soweth good seed in his own field, that is,
|
||||
in himself and in his own heart.
|
||||
|
||||
|
||||
Who is he that soweth, but our own mind and soul, which take the grain from preaching, and by
|
||||
nourishing it in the soil, cause it to sprout in the field of our own breast? The preaching of
|
||||
the Gospel is the least of all doctrines. He that preacheth, for his first lesson, God made man,
|
||||
Christ dead, and the stumbling-block of the Cross, receiveth at first but little credit. Compare
|
||||
such teaching as this with the doctrines of the Philosophers, with their books, their magnificent
|
||||
eloquence, and their rounded sentences, and thou shalt see how the grain of the Gospel, when it
|
||||
is sown, is the humblest of all seeds.
|
||||
|
||||
|
||||
But when the doctrines of men grow up, there is therein nothing piercing, nothing healthy,
|
||||
nothing life-giving. The plant is drooping, and delicate, and soft. There are herbs and grass
|
||||
whereof it may truly be said that the grass withereth and the flower fadeth. But the grain of
|
||||
Gospel seed, though, when it was sown, it seemed to be the least of all seeds, when once it is
|
||||
rooted in the soul of man, or in the whole world, groweth not into an herb, but becometh a tree,
|
||||
so that the birds of the air (whereby we may understand, either the souls of believers, or the
|
||||
angelic powers bound to the service of God,) come and lodge in the branches thereof. I consider
|
||||
that the branches of the Gospel tree, which groweth from the grain of mustard-seed, are the
|
||||
diverse developments of doctrine, on which the birds above mentioned find resting-places.
|
||||
responsory:
|
||||
la: "R. Ad te, Dómine, levávi ánimam meam: * Deus meus, in te confído, non erubéscam.\nV. Custódi ánimam meam, et éripe me.\nR. Deus meus, in te confído, non erubéscam."
|
||||
en: "R. Unto thee, O Lord, do I lift up my soul. * O my God, I trust in thee, let me not be ashamed.\nV. O keep my soul and deliver me.\nR. O my God, I trust in thee, let me not be ashamed."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,135 @@
|
||||
# Nocturn 2-3, Quinquagesima Sunday (temporalId quinquagesima). Sourced
|
||||
# from Tempora/Quadp3-0.txt (Latin) / English/Tempora/Quadp3-0.txt. See
|
||||
# advent-1.yml/septuagesima.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Ambrose's book On
|
||||
# the Patriarch Abraham, Book 1, chapter 2 (the Genesis/Fall-to-Abraham
|
||||
# Nocturn 1 cycle continues here from Sexagesima). Responsory: Lectio4's
|
||||
# own (Responsory4, "Angelus Dómini vocávit Abraham").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Luke 18:31-43, the healing of the blind man near
|
||||
# Jericho, "Et réliqua") - Pope St. Gregory the Great's Homily 2 on the
|
||||
# Gospels begins within Lectio7 itself, same pattern used throughout this
|
||||
# sweep. Combined Lectio7's homily portion (incipit dropped) with
|
||||
# Lectio8-9, using Responsory7 ("Veni hódie ad fontem aquæ") - the first
|
||||
# responsory of the group the combined reading spans.
|
||||
id: quinquagesima
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, On the Patriarch Abraham, Book 1"
|
||||
text:
|
||||
la: >-
|
||||
Magnus plane vir Abraham, et multárum virtútum clarus insígnibus, quem votis suis philosophía non
|
||||
pótuit æquare. Dénique minus est quod illa finxit, quam quod iste gessit: majórque ambitióso
|
||||
eloquéntiæ mendácio simplex veritátis fides. Itaque cujúsmodi fúerit in eo viro devótio,
|
||||
considerémus. Ea enim virtus órdine prima est, quæ est fundaméntum ceterárum: meritóque hanc ab
|
||||
eo primam exégit Deus, dicens: Exi de terra tua, et de cognatióne tua, et de domo patris tui.
|
||||
Satis fúerat dixísse: De terra tua. Ibi enim erat exíre de cognatióne, exíre de patérna domo.
|
||||
|
||||
|
||||
Sed ideo áddidit síngula, ut ejus afféctum probáret: ne forte aut imprudénter cœpísse viderétur,
|
||||
aut fraus áliqua mandátis cæléstibus pararétur. Sed sicut coacervánda fuérunt præcépta, ne quid
|
||||
latéret: ita étiam proponénda præmia, ne forte desperáret. Tentátur ut fortis, incitátur ut
|
||||
fidélis, provocátur ut justus: meritóque exívit, quemádmodum locútus est illi Dóminus. Et exívit
|
||||
cum eo Lot. Hoc autem, quod pro magno inter septem sapiéntum dicta celebrátur: Séquere Deum;
|
||||
perfécit Abraham, factóque sapiéntum dicta prævénit, et secútus Deum exívit de terra sua.
|
||||
|
||||
|
||||
Sed quia ante terra ei fúerat ália, hoc est, régio Chaldæórum, de qua exívit Thare pater Abrahæ,
|
||||
et in Charran demigrávit: et quia secum edúxit nepótem suum, cui dictum fúerat, Exi de cognatióne
|
||||
tua: considerémus, ne forte hoc sit exíre de terra sua, de hujus terræ, hoc est, de córporis
|
||||
nostri quadam commemoratióne égredi, de qua exívit Paulus, qui dixit: Nostra autem conversátio in
|
||||
cælis est.
|
||||
en: >-
|
||||
Abraham was truly a great man, illustrious as an example of many virtues; one the like of whom
|
||||
the day-dreams of Philosophy have not been able to produce. That which she imagineth is less
|
||||
than that which he did; his simple truth and faith were something grander than her lying rounded
|
||||
periods. Let us then consider what this man's loyalty was. For that virtue is first to be taken
|
||||
which was the source of all the others, and thus this was the first which God called for from
|
||||
him, when He said: Get thee out of thy country, and from thy kindred, and from thy father's
|
||||
house. It would have been enough to have said, Get thee out of thy country, for there were his
|
||||
kindred, and there his father's house.
|
||||
|
||||
|
||||
But He gave the details of his sacrifice one by one, that He might see whether he loved Him, lest
|
||||
also he should begin rashly, or should seek to evade the heavenly commandment. But as the whole
|
||||
of the precept was plainly set forth, lest anything should be unconsidered, so also were the
|
||||
rewards set forth, lest the burden should seem hopeless. He was tried as one that is strong, he
|
||||
was roused as one that is true, he was called as one that is righteous; and he departed loyally
|
||||
as the Lord had spoken unto him. And Lot went forth with him. That saying of the Seven Wise Men
|
||||
of Greece is much spoken of: Follow God. But this did Abraham before the Seven Wise Men were
|
||||
thought of; he followed God, and went out of his own land.
|
||||
|
||||
|
||||
But, forasmuch as Abraham had before had another country, namely, the land of the Chaldees,
|
||||
whence went forth Terah the father of Abraham, and came unto Haran, and forasmuch as he to whom
|
||||
it had been said, Get thee out from thy kindred, took Lot, his brother's son, with him, let us
|
||||
consider whether this Get thee out of thy country signifieth not: get thee out of this earthly
|
||||
dwelling, namely, our body, from which Paul came forth, who said: Our conversation is in heaven.
|
||||
responsory:
|
||||
la: "R. Angelus Dómini vocávit Abraham, dicens: * Ne exténdas manum tuam super púerum, eo quod tímeas Dóminum.\nV. Cumque extendísset manum ut immoláret fílium, ecce Angelus Dómini de cælo clamávit, dicens.\nR. Ne exténdas manum tuam super púerum, eo quod tímeas Dóminum."
|
||||
en: "R. The Angel of the Lord called unto Abraham and said: * Lay not thine hand upon the lad; for now I know that thou fearest God.\nV. And Abraham stretched forth his hand to slay his son; and, behold, the Angel of the Lord called unto him out of heaven, and said:\nR. Lay not thy hand upon the lad; for now I know that thou fearest God."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 2 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Redémptor noster, prǽvidens ex passióne sua discipulórum ánimos perturbándos, eis longe ante et
|
||||
ejúsdem passiónis pœnam, et resurrectiónis suæ glóriam prædíxit: ut cum eum moriéntem, sicut
|
||||
prædíctum est, cérnerent; étiam resurrectúrum non dubitárent. Sed quia carnáles adhuc discípuli
|
||||
nullo modo valébant cápere verba mystérii, venítur ad miráculum. Ante eórum óculos cæcus lumen
|
||||
recépit: ut qui cæléstis mystérii verba non cáperent, eos ad fidem cæléstia facta solidárent.
|
||||
|
||||
|
||||
Sed mirácula Dómini et Salvatóris nostri sic accipiénda sunt, fratres caríssimi, ut et in
|
||||
veritáte credántur facta, et tamen per significatiónem nobis aliquid ínnuant. Opera quippe ejus
|
||||
et per poténtiam áliud osténdunt, et per mystérium áliud loquúntur. Ecce enim, quis juxta
|
||||
históriam cæcus iste fúerit, ignorámus: sed tamen quid per mystérium signíficet, nóvimus. Cæcum
|
||||
quippe est genus humánum, quod in parénte primo a paradísi gáudiis expúlsum, claritátem supérnæ
|
||||
lucis ignórans, damnatiónis suæ ténebras pátitur. Sed tamen per Redemptóris sui præséntiam
|
||||
illuminátur: ut intérnæ lucis gáudia jam per desidérium vídeat, atque in via vitæ boni óperis
|
||||
gressus ponat.
|
||||
|
||||
|
||||
Notándum vero est, quod cum Jesus Jéricho appropinquáre dícitur, cæcus illuminátur. Jéricho
|
||||
quippe luna interpretátur: luna autem in sacro elóquio pro deféctu carnis pónitur: quia dum
|
||||
ménstruis moméntis decréscit, deféctum nostræ mortalitátis desígnat. Dum ígitur Cónditor noster
|
||||
appropínquat Jéricho, cæcus ad lumen redit: quia dum divínitas deféctum nostræ carnis suscépit,
|
||||
humánum genus lumen, quod amíserat, recépit. Unde enim Deus humána pátitur, inde homo ad divína
|
||||
sublevátur. Qui vidélicet cæcus recte et juxta viam sedére, et mendícans esse descríbitur. Ipsa
|
||||
enim Véritas dicit: Ego sum via.
|
||||
en: >-
|
||||
Our Redeemer, foreseeing that the minds of His disciples would be troubled by His suffering, told
|
||||
them long before both of the pains of that suffering, and of the glory of His rising again, to
|
||||
the end that, when they should see Him die as He had prophesied, they might not doubt that He
|
||||
was likewise to rise again. But, since His disciples were yet carnal, and could not receive the
|
||||
words telling of this mystery, He wrought a miracle before them. A blind man received his sight
|
||||
before their eyes, that if they could not receive heavenly things by words, they might be
|
||||
persuaded of heavenly things by deeds.
|
||||
|
||||
|
||||
But, dearly beloved brethren, we must so take the miracles of our Lord and Saviour, as believing
|
||||
both that they were actually wrought, and that they have some mystic interpretation for our
|
||||
instruction. For in His works, power speaketh one thing and mystery again another. Behold here,
|
||||
for instance. We know not historically who this blind man was, but we do know of what he was
|
||||
mystically the figure. Mankind is blind, driven out from Eden in the persons of his first
|
||||
parents, knowing not the light of heaven, and suffering the darkness of condemnation. But,
|
||||
nevertheless, through the coming of his Redeemer, he is enlightened, so that now he seeth by hope
|
||||
already the gladness of inward light, and walketh by good works in the path of life.
|
||||
|
||||
|
||||
One must note that as Jesus drew to Jericho a blind man received his sight. Now, this name
|
||||
Jericho, being interpreted, signifieth the city of the moon: and in Holy Scripture the moon is
|
||||
used as a figure of our imperfect flesh, of whose gradual corruption her monthly waning is a
|
||||
type. As, therefore, our Maker draweth nigh to Jericho, a blind man receiveth his sight. While
|
||||
the Godhead taketh into itself our weak manhood, man receiveth again the light which he had lost.
|
||||
By God's suffering in the Manhood, man is raised up toward God. This blind man is also well
|
||||
described as sitting by the wayside begging, for the Truth saith: I am the Way.
|
||||
responsory:
|
||||
la: "R. Veni hódie ad fontem aquæ, et orávi Dóminum, dicens: * Dómine, Deus Abraham, tu prósperum fecísti desidérium meum.\nV. Igitur puélla, cui díxero, Da mihi aquam de hýdria tua, ut bibam: et illa díxerit, Bibe, dómine, et camélis tuis potum tríbuam: ipsa est, quam præparávit Dóminus fílio dómini mei.\nR. Dómine, Deus Abraham, tu prósperum fecísti desidérium meum."
|
||||
en: "R. I came this day unto the well, and I besought the Lord, and said: * O Lord God of Abraham, Thou hast prospered my way.\nV. Therefore the virgin to whom I shall say: Give me water of thy pitcher to drink; and she shall say to me: Drink, my lord, and I will give thy camels drink also; let the same be the woman whom the Lord hath appointed out for my master's son.\nR. O Lord God of Abraham, Thou hast prospered my way."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,142 @@
|
||||
# Nocturn 2-3, Septuagesima Sunday (temporalId septuagesima). Sourced from
|
||||
# Tempora/Quadp1-0.txt (Latin) / English/Tempora/Quadp1-0.txt. See
|
||||
# advent-1.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's
|
||||
# Enchiridion, chapters 25-27 (Genesis/Fall cycle begins here, continuing
|
||||
# through Sexagesima and Quinquagesima). Responsory: Lectio4's own
|
||||
# (Responsory4, "Tulit Dóminus hóminem").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Matt 20:1-16, the labourers in the vineyard, "Et
|
||||
# réliqua") - Pope St. Gregory the Great's Homily 19 on the Gospels begins
|
||||
# within Lectio7 itself, same pattern used throughout this sweep. Combined
|
||||
# Lectio7's homily portion (incipit dropped) with Lectio8-9, using
|
||||
# Responsory7 ("Plantáverat autem Dóminus Deus paradísum voluptátis") -
|
||||
# the first responsory of the group the combined reading spans.
|
||||
id: septuagesima
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Enchiridion, Chapters 25-27"
|
||||
text:
|
||||
la: >-
|
||||
Mortis supplícium Dóminus hómini comminátus fúerat, si peccáret: sic eum múnerans líbero
|
||||
arbítrio, ut tamen régeret império, terréret exítio: atque in paradísi felicitáte, tamquam in
|
||||
umbra vitæ, unde justítia custodíta in melióra conscénderet, collocávit. Hinc post peccátum exsul
|
||||
efféctus, stirpem quoque suam, quam peccándo in se tamquam in radíce vitiáverat, pœna mortis et
|
||||
damnatióne obstrínxit: ut quidquid prolis ex illo, et simul damnáta, per quam peccáverat, cónjuge,
|
||||
per carnálem concupiscéntiam, in qua inobediéntiæ pœna símilis retribúta est, nascerétur, tráheret
|
||||
originále peccátum, quo traherétur per erróres dolorésque divérsos ad illud extrémum cum
|
||||
desertóribus ángelis, vitiatóribus et possessóribus et consórtibus suis, sine fine supplícium.
|
||||
|
||||
|
||||
Sic per unum hóminem peccátum intrávit in mundum, et per peccátum mors: et ita in omnes hómines
|
||||
pertránsiit, in quo omnes peccavérunt. Mundum quippe appellávit eo loco Apóstolus univérsum genus
|
||||
humánum. Ita ergo res se habébant. Jacébat in malis, vel étiam volvebátur, et de malis in mala
|
||||
præcipitabátur totíus humáni géneris massa damnáta: et adjúncta parti eórum, qui peccáverant,
|
||||
angelórum, luébat ímpiæ desertiónis digníssimas pœnas.
|
||||
|
||||
|
||||
Ad iram quippe Dei pértinet justam, quidquid cæca et indómita concupiscéntia fáciunt libénter
|
||||
mali, et quidquid maniféstis opertísque pœnis patiúntur invíti: non sane Creatóris desisténte
|
||||
bonitáte, et malis ángelis subministráre vitam, vivacémque poténtiam, (quæ subministrátio si
|
||||
auferátur, interíbunt) et hóminum, quamvis de propágine vitiáta damnatáque nascéntium, formáre
|
||||
sémina, et animáre, et ordináre membra per témporum ætátes, per locórum spátia vegetáre sensus,
|
||||
aliménta donáre. Mélius enim judicáre de malis bene fácere, quam mala nulla esse permíttere.
|
||||
en: >-
|
||||
The Lord threatened man with the punishment of death, in case he sinned. Thus did He gift him
|
||||
with free will, while He yet kept His lordship over him, and helped him with the dread of
|
||||
destruction. And so He put him in that happy garden, under the very shadow of the tree of life,
|
||||
in that good place from whence, had he kept his righteousness, he might have passed to a better.
|
||||
But the first man sinned, and was banished from Eden, and infected all his descendants with the
|
||||
disease of sin, poisoning their very root, and bringing upon all that sentence of death and
|
||||
damnation, which he had earned for himself. So that all that descend by fleshly generation from
|
||||
Adam, and from the guilty woman, who was the cause of his sin and the partaker of his
|
||||
punishment, derive from them original sin; whereby they are drawn through a way of diverse sins
|
||||
and sorrows, towards that final ruin which they shall share with the rebel angels who are at once
|
||||
their corrupters, their lords, and their comrades.
|
||||
|
||||
|
||||
So by one man sin entered into the world, and death by sin, and so death passed upon all men, in
|
||||
whom all have sinned. By the world the Apostle signified in this place all mankind. Thus then
|
||||
hath the matter stood. The damned mass of humanity lay in misery, or rather wallowed in it, and
|
||||
fell from bad to worse, till it joined the company of the sinning angels, and both together
|
||||
suffered the deserved punishment of their vile treason.
|
||||
|
||||
|
||||
So the wrath of God appertained: whatever sin man, through the blind and untamed sting of his
|
||||
flesh, willingly committeth, and whatever punishment, declared and open, he unwillingly
|
||||
suffereth. There is, indeed, no pause in that goodness of the Creator whereby He giveth even to
|
||||
the traitor angels life and strength, (which if He gave not, they would be annihilated,) and
|
||||
whereby He formeth the seed of men, though they come of a corrupt and condemned stock, quickeneth
|
||||
them, strengtheneth and fitteth their limbs for the changing seasons of their life, extendeth
|
||||
their knowledge in diverse places, and giveth them whereon to live. It hath been His will rather
|
||||
to draw good out of evil, than to suffer that there should be no evil.
|
||||
responsory:
|
||||
la: "R. Tulit Dóminus hóminem, et pósuit eum in paradíso voluptátis: * Ut operarétur et custodíret illum.\nV. Plantáverat autem Dóminus Deus paradísum voluptátis a princípio, in quo pósuit hóminem quem formáverat.\nR. Ut operarétur et custodíret illum."
|
||||
en: "R. God took the man and put him into the garden of Eden * To dress it and to keep it.\nV. And the Lord God had planted a garden aforetime in Eden, and there He put the man whom He had formed.\nR. To dress it and to keep it."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 19 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Regnum cælórum hómini patrifamílias símile dícitur, qui ad excoléndam víneam suam operários
|
||||
condúcit. Quis vero patrisfamílias similitúdinem réctius tenet, quam Cónditor noster, qui regit
|
||||
quos cóndidit, et eléctos suos sic in hoc mundo póssidet, quasi subjéctos dóminus in domo? Qui
|
||||
habet víneam, universálem scílicet Ecclésiam, quæ ab Abel justo usque ad últimum eléctum, qui in
|
||||
fine mundi nascitúrus est, quot Sanctos prótulit, quasi tot pálmites misit.
|
||||
|
||||
|
||||
Hic ítaque paterfamílias ad excoléndam víneam suam, mane, hora tértia, sexta, nona et undécima
|
||||
operários condúcit: quia a mundi hujus inítio usque in finem ad erudiéndam plebem fidélium,
|
||||
prædicatóres congregáre non desístit. Mane étenim mundi fuit ab Adam usque ad Noë: hora vero
|
||||
tértia a Noë usque ad Abraham: sexta quoque ab Abraham usque ad Móysen: nona autem a Móyse usque
|
||||
ad advéntum Dómini: undécima vero ab advéntu Dómini usque ad finem mundi. In qua prædicatóres
|
||||
sancti Apóstoli missi sunt, qui mercédem plenam et tarde veniéntes accepérunt.
|
||||
|
||||
|
||||
Ad erudiéndam ergo Dóminus plebem suam, quasi ad excoléndam víneam suam, nullo témpore déstitit
|
||||
operários míttere: quia et prius per Patres, et póstmodum per legis Doctóres et Prophétas, ad
|
||||
extrémum vero per Apóstolos, dum plebis suæ mores excóluit, quasi per operários in víneæ cultúra
|
||||
laborávit: quamvis in quólibet módulo vel mensúra, quisquis cum fide recta bonæ prædicátor
|
||||
actiónis éxstitit, hujus víneæ operárius fuit. Operátor ergo mane, hora tértia, sexta, et nona,
|
||||
antíquus ille et Hebráicus pópulus designátur: qui in eléctis suis ab ipso mundi exórdio, dum
|
||||
recta fide Deum stúduit cólere, quasi non déstitit in víneæ cultúra laboráre. Ad undécimam vero
|
||||
Gentíles vocántur, quibus et dícitur: Quid hic statis tota die otiósi?
|
||||
en: >-
|
||||
We hear that the kingdom of heaven is like unto a man that is an householder, which went out
|
||||
early in the morning, to hire labourers into his vineyard. Who indeed is more justly to be
|
||||
likened to an householder than our Maker, Who is the Head of the household of faith, bearing
|
||||
rule over them whom He hath made, and being Master of His chosen ones in the world, as a Master
|
||||
over those that are in his house? He it is That hath the Church for a vineyard, a vineyard that
|
||||
ceaseth not to bring forth branches of the True Vine, from righteous Abel to the last of the
|
||||
elect that shall be born in the world.
|
||||
|
||||
|
||||
This householder, then, for the cultivation of his vineyard, goeth out early in the morning, and
|
||||
at the third hour, and the sixth hour, and the ninth hour, and the eleventh hour, to hire
|
||||
labourers into his vineyard. Thus the Lord, from the beginning to the end of the world, ceaseth
|
||||
not to gather together preachers for the instruction of His faithful people. The early morning
|
||||
of the world was from Adam until Noah; the third hour from Noah until Abraham; the sixth hour
|
||||
from Abraham until Moses; the ninth hour from Moses until the coming of the Lord; the eleventh
|
||||
hour from the coming of the Lord until the end of the world. At this eleventh hour are sent forth
|
||||
as preachers the Holy Apostles, who have received full wages, albeit they be come in late.
|
||||
|
||||
|
||||
For the cultivation of His vineyard, (that is, the instruction of His people,) the Lord hath
|
||||
never ceased to send into it labourers. First, by the Fathers, then, by the Prophets and Teachers
|
||||
of the Law, and lastly, by the Apostles He hath dressed and tended the lives of His people, as
|
||||
the owner of a vineyard dresseth and tendeth it by means of workmen. Whoever in whatever degree
|
||||
joined to a right faith the teaching of righteousness, was so far one of God's labourers in
|
||||
God's vineyard. By the labourers at early morning, and at the third hour, the sixth hour, and the
|
||||
ninth hour, may be understood God's ancient people, the Hebrews, who strove to worship Him with a
|
||||
right faith in company with His chosen ones from the very beginning of the world, and thus
|
||||
continually laboured in His vineyard. And now, at the eleventh hour, it is said unto the Gentiles
|
||||
also: Why stand ye here all the day idle?
|
||||
responsory:
|
||||
la: "R. Plantáverat autem Dóminus Deus paradísum voluptátis a princípio: * In quo pósuit hóminem, quem formáverat.\nV. Produxítque Dóminus Deus de humo omne lignum pulchrum visu, et ad vescéndum suáve; lignum étiam vitæ in médio paradísi.\nR. In quo pósuit hóminem, quem formáverat."
|
||||
en: "R. And the Lord God had planted a garden aforetime in Eden, * And there He put the man whom He had formed.\nV. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food, the tree of life also in the midst of the garden.\nR. And there He put the man whom He had formed."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,144 @@
|
||||
# Nocturn 2-3, Sexagesima Sunday (temporalId sexagesima). Sourced from
|
||||
# Tempora/Quadp2-0.txt (Latin) / English/Tempora/Quadp2-0.txt. See
|
||||
# advent-1.yml/septuagesima.yml for the general sweep method.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Ambrose's book On
|
||||
# Noah and the Ark, chapter 4 (continuing the Genesis/Fall-to-Flood
|
||||
# Nocturn 1 cycle begun at Septuagesima). Responsory: Lectio4's own
|
||||
# (Responsory4, "Ædificávit Noë altáre Dómino").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (Luke 8:4-15, the parable of the sower, "Et réliqua") -
|
||||
# Pope St. Gregory the Great's Homily 15 on the Gospels begins within
|
||||
# Lectio7 itself, same pattern used throughout this sweep. Combined
|
||||
# Lectio7's homily portion (incipit dropped) with Lectio8-9, using
|
||||
# Responsory7 ("Benedíxit Deus Noë, et fíliis ejus") - the first
|
||||
# responsory of the group the combined reading spans.
|
||||
id: sexagesima
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, On Noah and the Ark, Chapter 4"
|
||||
text:
|
||||
la: >-
|
||||
Habes, quia irátus Dóminus est: quóniam quamvis cogitáret, hoc est sciret, quia homo pósitus in
|
||||
terræ regióne, carnem portans, sine peccáto esse non possit, (terra enim velut quidam tentatiónum
|
||||
locus est, caróque corruptélæ illécebra) tamen cum habérent mentem ratiónis capácem, virtutémque
|
||||
ánimæ infusam córpori, sine consideratióne áliqua in lapsum ruérunt, ex quo revocáre se nollent.
|
||||
Neque enim Deus cógitat sicut hómines, ut áliqua ei nova succédat senténtia, neque iráscitur quasi
|
||||
mutábilis: sed ídeo hæc legúntur, ut exprimátur peccatórum nostrórum acérbitas, quæ divínam
|
||||
merúerit offénsam: tamquam eoúsque incréverit culpa, ut étiam Deus, qui naturáliter non movétur
|
||||
aut ira, aut ódio, aut passióne ulla, provocátus videátur ad iracúndiam.
|
||||
|
||||
|
||||
Minitátus est prætérea, quod deléret hóminem. Ab hómine, inquit, usque ad pecus, et a reptílibus
|
||||
usque ad volatília delébo. Quid læserant irrationabília? Sed quia propter hóminem illa facta
|
||||
erant, eo útique deléto, propter quem facta sunt, cónsequens erat, ut étiam illa deleréntur, quia
|
||||
non erat qui his uterétur. Sensu autem altióre illud manifestátur: quia homo mens est, quæ est
|
||||
ratiónis capax. Homo enim definítur ánimal vivum, mortále, rationábile. Principáli ígitur
|
||||
exstíncto, étiam sensus omnis exstínguitur: eo quod nihil réliqui ad salútem supérsit, cum salútis
|
||||
fundaméntum virtus defécerit.
|
||||
|
||||
|
||||
Ad condemnatiónem autem ceterórum, et ad expressiónem pietátis divínæ, dícitur Noë apud Deum
|
||||
grátiam invenísse. Simul osténditur, quod hóminem justum non obúmbret aliórum offénsio, quando
|
||||
ipse ad totíus géneris reservátur seminárium. Qui non generatiónis nobilitáte, sed justítiæ et
|
||||
perfectiónis mérito laudátur. Probáti enim viri genus, virtútis prosápia est: quia sicut hóminum
|
||||
genus hómines, ita animárum genus virtútes sunt. Etenim famíliæ hóminum splendóre géneris
|
||||
nobilitántur, animárum autem clarificátur grátia splendóre virtútis.
|
||||
en: >-
|
||||
We read that the Lord was angry. It is in the thoughts, that is to say, in the knowledge of God,
|
||||
that man being put on earth and weighted with the body cannot be without sin, for earth is the
|
||||
home of temptations, and the flesh is a bait for corruption. Yet man had a reasonable soul, and
|
||||
his soul had power to control his body; and, being so made, he made no struggle to keep himself
|
||||
from falling into that from whence he would not return. God's thoughts are not as man's thoughts;
|
||||
in Him there is no such thing as change of mind, no such thing as to be angry and then cool down
|
||||
again. These things are written that we may know the bitterness of our sins, whereby we have
|
||||
earned the Divine wrath. To such a degree had iniquity grown that God, Who by His nature cannot
|
||||
be moved by anger, or hatred, or any passion whatsoever, is represented as provoked to anger.
|
||||
|
||||
|
||||
And God threatened that He would destroy man. He said: I will destroy man, whom I have created,
|
||||
from the face of the earth; both man and beast, and the creeping thing, and the fowls of the air.
|
||||
What harm had the animals done? For man's use had they been created, and, when man was wiped
|
||||
away, they were of use no longer. And there is an higher reason. Man is a living soul, capable of
|
||||
reason, who may be described as a living animal, subject to death, and endowed with reason. When
|
||||
then the highest animal is gone, why should the lower branches remain? Why should anything be
|
||||
saved alive, when righteousness, the basis of salvation, is to be no more?
|
||||
|
||||
|
||||
But more effectually to condemn the rest of men, and to manifest the goodness of God, it is
|
||||
written that Noah found grace in the eyes of the Lord. Here we learn also that the sin of his
|
||||
neighbour casteth no shadow on the righteous, when he is kept as a stock from whence the whole
|
||||
race are to spring. He is praised, not because he was of a noble race, but because he was a just
|
||||
man and perfect. The stock of a just man yieldeth men of just souls; for virtues, like blood, are
|
||||
hereditary. Among men are some families illustrious for honourable pedigrees, and so there are
|
||||
also races of souls whose comeliness is the lustre of virtues.
|
||||
responsory:
|
||||
la: "R. Ædificávit Noë altáre Dómino, ófferens super illud holocáustum: odoratúsque est Dóminus odórem suavitátis, et benedíxit ei, dicens: * Créscite, et multiplicámini, et repléte terram.\nV. Ecce ego státuam pactum meum vobíscum, et cum sémine vestro post vos.\nR. Créscite, et multiplicámini, et repléte terram."
|
||||
en: "R. Noah builded an Altar unto the Lord, and offered burnt offerings on the Altar; and the Lord smelled a sweet savour, and blessed Noah, and said: * Be fruitful, and multiply, and replenish the earth.\nV. Behold, I establish My covenant with you, and with your seed after you.\nR. Be fruitful, and multiply, and replenish the earth."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 15 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Léctio sancti Evangélii, quam modo, fratres caríssimi, audístis, expositióne non índiget, sed
|
||||
admonitióne. Quam enim per semetípsam Véritas expósuit, hanc discútere humána fragílitas non
|
||||
præsúmat. Sed est quod sollícite in hac ipsa expositióne Domínica pensáre debeámus: quia si nos
|
||||
vobis semen verbum, agrum mundum, vólucres dæmónia, spinas divítias significáre dicerémus ad
|
||||
credéndum nobis mens fórsitan vestra dubitáret. Unde et idem Dóminus per semetípsum dignátus est
|
||||
expónere quod dicébat, ut sciátis rerum significatiónes quǽrere in iis étiam, quæ per semetípsum
|
||||
nóluit explanáre.
|
||||
|
||||
|
||||
Exponéndo ergo quod dixit, figuráte se loqui innótuit: quátenus certos nos rédderet, cum vobis
|
||||
nostra fragílitas verbórum illíus figúras aperíret. Quis enim mihi umquam créderet, si spinas
|
||||
divítias interpretári voluíssem? máxime cum illæ pugnant, istæ deléctent. Et tamen spinæ sunt,
|
||||
quia cogitatiónum suárum punctiónibus mentem lácerant: et cum usque ad peccátum pértrahunt, quasi
|
||||
inflícto vúlnere cruéntant. Quas bene hoc in loco, álio Evangelísta testánte, nequáquam Dóminus
|
||||
divítias, sed falláces divítias appéllat.
|
||||
|
||||
|
||||
Falláces enim sunt, quæ nobíscum diu permanére non possunt: falláces sunt, quæ mentis nostræ
|
||||
inópiam non expéllunt. Solæ autem divítiæ veræ sunt, quæ nos dívites virtútibus fáciunt. Si ergo,
|
||||
fratres caríssimi, esse dívites cúpitis, veras divítias amáte. Si culmen veri honóris quæritis, ad
|
||||
cæléste regnum téndite. Si glóriam dignitátum dilígitis, in illa supérna Angelórum cúria
|
||||
adscríbi festináte. Verba Dómini, quæ aure percípitis, mente retinéte. Cibus enim mentis est
|
||||
sermo Dei: et quasi accéptus cibus stómacho languénte rejícitur, quando audítus sermo in ventre
|
||||
memóriæ non tenétur. Sed quisquis aliménta non rétinet, hujus profécto vita desperátur.
|
||||
en: >-
|
||||
Dearly beloved brethren, the passage from the Holy Gospel which ye have just heard, needeth not
|
||||
so much that I should explain it, as that I should seek to enforce its lesson. The Truth Himself
|
||||
hath explained it, and, after that, it beseemeth not man's frailty to fritter away His exposition
|
||||
by any further comment. But there is, in that very explanation by the Lord, somewhat, which it
|
||||
behoveth us well to weigh. If it were but we who bade you believe that by the seed is signified
|
||||
the word; by the field, the world; by the birds, the devils; and by the thorns, riches, ye would
|
||||
perchance doubt of the truth of our explanation. Therefore the Lord Himself hath vouchsafed to
|
||||
give this explanation, and that, not for this parable only, but that ye may know in what manner
|
||||
to interpret others, whereof He hath not given the meaning.
|
||||
|
||||
|
||||
Beginning His explanation, the Lord saith that He speaketh in parables. Hereby He doth certify
|
||||
us, when our weakness would unveil to you the hidden meaning of His words. If I spake of myself,
|
||||
who would believe me when I say that riches are thorns? Thorns prick, but riches lull to rest.
|
||||
And yet riches are indeed thorns, for the anxiety they bring is a ceaseless pricking to the minds
|
||||
of their owners, and, if they lead into sin, they are thorns which bloodily tear the soul. But we
|
||||
understand from another Evangelist that in this place the Lord speaketh, not of riches
|
||||
themselves, but of the deceitfulness of riches.
|
||||
|
||||
|
||||
Those riches are deceitful riches, which can be ours only for a little while; those riches are
|
||||
deceitful riches, which cannot relieve the poverty of our souls. They are the only true riches,
|
||||
which make us rich in virtues. If then, dearly beloved brethren, ye seek to be rich, earnestly
|
||||
desire the true riches. If ye would be truly honourable, strive after the kingdom of heaven. If
|
||||
ye love the bravery of titles, hasten to have your names written down at Court above, where
|
||||
Angels are. Take to heart the Lord's words which your ear heareth. The food of the soul is the
|
||||
word of God: when the stomach is sick it throweth up again the food which is put into it, and so
|
||||
is the soul sick when a man heareth and digesteth not in his memory the Word of God. And if any
|
||||
man cannot keep his food, that man's life is in desperate case.
|
||||
responsory:
|
||||
la: "R. Benedíxit Deus Noë, et fíliis ejus, et dixit ad eos: * Créscite, et multiplicámini, et repléte terram.\nV. Ecce ego státuam pactum meum vobíscum, et cum sémine vestro post vos.\nR. Créscite, et multiplicámini, et repléte terram."
|
||||
en: "R. God blessed Noah and his sons, and said unto them: * Be fruitful, and multiply, and replenish the earth.\nV. Behold, I establish My covenant with you, and with your seed after you.\nR. Be fruitful, and multiply, and replenish the earth."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,165 @@
|
||||
# Nocturn 2-3, Sunday within the Octave of the Ascension (temporalId
|
||||
# sunday-after-ascension). Sourced from Tempora/Pasc6-0.txt (Latin) /
|
||||
# English/Tempora/Pasc6-0.txt. See advent-1.yml/easter-octave.yml for the
|
||||
# general sweep method.
|
||||
#
|
||||
# Real structural note: this Sunday's own source file carries no
|
||||
# [ResponsoryN] tags at all except Responsory8 - its own [Rank]/[Rule]
|
||||
# say "ex Tempora/Pasc5-4" (Ascension Thursday itself), meaning the whole
|
||||
# office, responsories included, is inherited from that day rather than
|
||||
# proper to this Sunday. Resolved (not left as a cross-reference) by
|
||||
# pulling the representative responsories directly from Pasc5-4.txt, the
|
||||
# same pattern already used for cross-referenced responsories throughout
|
||||
# this sweep.
|
||||
#
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's 2nd
|
||||
# Sermon on the Ascension (Sermon 175 "de Tempore") - Lectio6 itself has
|
||||
# two source variants gated by a later rubric (`rubrica 1570` appends a
|
||||
# short additional sentence); the fuller, pre-1570 Monastic-track text
|
||||
# (both parts together) is used here per this project's standing
|
||||
# preference for the older/fuller reading. Responsory: borrowed from
|
||||
# Ascension Thursday's own Responsory4 ("Tempus est, ut revértar ad
|
||||
# eum").
|
||||
#
|
||||
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
|
||||
# Gospel incipit (John 15:26-27, 16:1-4, "Et réliqua") - St. Augustine's
|
||||
# Tractate 92 on John begins within Lectio7 itself, same pattern used
|
||||
# throughout this sweep. Combined Lectio7's homily portion (incipit
|
||||
# dropped) with Lectio8-9, using a responsory borrowed from Ascension
|
||||
# Thursday's own Responsory7 ("Ego rogábo Patrem") rather than this file's
|
||||
# own Responsory8 (proper to Lectio8 alone, not the combined reading).
|
||||
id: sunday-after-ascension
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Sermon 175, on the Ascension"
|
||||
text:
|
||||
la: >-
|
||||
Salvátor noster, dilectíssimi fratres, ascéndit in cælum: non ergo turbémur in terra. Ibi sit
|
||||
mens, et hic erit réquies. Ascendámus cum Christo ínterim corde: cum dies ejus promíssus advénerit,
|
||||
sequémur et córpore. Scire tamen debémus, fratres, quia cum Christo non ascéndit supérbia, non
|
||||
avarítia, non luxúria: nullum vítium nostrum ascéndit cum médico nostro. Et ídeo si post médicum
|
||||
desiderámus ascéndere, debémus vítia et peccáta depónere. Omnes enim quasi quibúsdam compédibus
|
||||
nos premunt, et peccatórum nos rétibus ligáre conténdunt: et ídeo cum Dei adjutório, secúndum
|
||||
quod ait Psalmísta: Dirumpámus víncula eórum: ut secúri possímus dícere Dómino: Dirupísti víncula
|
||||
mea, tibi sacrificábo hóstiam laudis.
|
||||
|
||||
|
||||
Resurréctio Dómini spes nostra est: ascénsio Dómini glorificátio nostra est. Ascensiónis hódie
|
||||
solémnia celebrámus. Si ergo recte, si fidéliter, si devóte, si sancte, si pie ascensiónem Dómini
|
||||
celebrámus, ascendámus cum illo, et sursum corda habeámus. Ascendéntes autem non extollámur, nec
|
||||
de nostris, quasi de própriis méritis præsumámus. Sursum autem corda habére debémus ad Dóminum.
|
||||
Sursum enim cor non ad Dóminum, supérbia vocátur: sursum autem cor ad Dóminum, refúgium vocátur.
|
||||
Vidéte, fratres, magnum miráculum. Altus est Deus: érigis te, et fugit a te: humílias te, et
|
||||
descéndit ad te. Quare hoc? Quia excélsus est, et humília réspicit, et alta de longe cognóscit.
|
||||
Humília de próximo réspicit, ut attóllat: alta, id est, supérba, de longe cognóscit, ut déprimat.
|
||||
|
||||
|
||||
Resurréxit enim Christus, ut spem nobis daret, quia surgit homo, qui móritur: ne moriéndo
|
||||
desperarémus, et vitam nostram in morte finítam putarémus, secúros nos fecit. Sollíciti enim
|
||||
erámus de ipsa ánima: et ille nobis resurgéndo, de carnis resurrectióne fidúciam dedit. Crede
|
||||
ergo, ut mundéris. Prius te opórtet crédere, ut póstea per fidem Deum mereáris aspícere. Deum
|
||||
enim vidére vis? Audi ipsum: Beáti mundo corde: quóniam ipsi Deum vidébunt. Prius ergo cógita de
|
||||
corde mundándo: quidquid ibi vides, quod dísplicet Deo, tolle. Veníre ad te vult Deus, audi ipsum
|
||||
dicéntem: Ego et Pater veniémus, et mansiónem apud eum faciémus.
|
||||
en: >-
|
||||
Dearly beloved brethren, our Saviour is gone up from us into heaven, but let us not be troubled
|
||||
on earth. Let only our heart be there with Him, and we shall have peace here. Let us in heart
|
||||
thither ascend with Christ in the mean while, and when that glad day which He hath promised
|
||||
cometh, our body will follow. But we must know, my brethren, that there are some things that
|
||||
cannot ascend with Christ: pride cannot, nor covetousness, nor brutishness: no one of our
|
||||
diseases can ascend thither where our Healer is. And, therefore, if we would follow our Healer,
|
||||
we must needs leave our diseases and sins behind us. All such things tie us down, as it were,
|
||||
with bands, and hamper us in the meshes of a net of sins: but, with God's help, we will say with
|
||||
the Psalmist: "Let us break their bands asunder," that we may be able honestly to say to the
|
||||
Lord: "Thou hast loosed my bonds, I will offer to thee the sacrifice of thanksgiving."
|
||||
|
||||
|
||||
The Resurrection of the Lord is our hope: the Ascension of the Lord is our glorification. To-day
|
||||
we keep the solemn holiday of the Ascension. If, therefore, our keeping of this holiday is to be
|
||||
a right, faithful, earnest, holy, godly keeping, we must in mind likewise ascend, and lift up our
|
||||
hearts unto the Lord. When we ascend we must not be high-minded, nor flatter ourselves with our
|
||||
good works, as though they were our own. We must lift up our hearts unto the Lord. When man's
|
||||
heart is lifted up, but not unto the Lord, such lifting-up is pride: to lift up the heart unto
|
||||
the Lord, is to make the Most High our Refuge. Behold, my brethren, a great wonder. God is high,
|
||||
but if thou art lifted up He fleeth from thee, whereas, if thou humblest thyself, He cometh down
|
||||
to thee. Wherefore? "The Lord is high, yet hath He respect unto the lowly: but the proud He
|
||||
knoweth from afar." To the lowly He hath respect, that He may raise them up: the proud He
|
||||
knoweth from afar, that He may thrust them down.
|
||||
|
||||
|
||||
Christ arose again, to give us hope that this mortal will yet put on immortality: He hath
|
||||
assured us against an hopeless death, and against the thought that death endeth life. We were
|
||||
troubled, even as touching the soul: but Christ, arising from the grave, hath assured to us the
|
||||
resurrection of the body also. Believe therefore, that thou mayest be made pure. First it
|
||||
behoveth thee to believe, if by faith thou wouldest in the end worthily see God. And wouldest
|
||||
thou see God? Give ear to His own words: "Blessed are the pure in heart, for they shall see
|
||||
God." Think first, then, how to purify thine heart; take from it whatsoever thou seest in it
|
||||
which displeaseth God. God would come to thee: hear Him saying: "I and the Father will come, and
|
||||
make our abode with him."
|
||||
responsory:
|
||||
la: "R. Tempus est, ut revértar ad eum, qui me misit, dicit Dóminus: nolíte contristári, nec turbétur cor vestrum: * Rogo pro vobis Patrem, ut ipse vos custódiat, allelúja, allelúja.\nV. Nisi ego abíero, Paráclitus non véniet: cum assúmptus fúero, mittam vobis eum.\nR. Rogo pro vobis Patrem, ut ipse vos custódiat, allelúja, allelúja."
|
||||
en: "R. My time is come that I should return unto Him That sent Me, saith the Lord. Be not sorrowful, neither let your heart be troubled. * I pray the Father for you, that He may keep you. Alleluia, Alleluia.\nV. If I go not away, the Comforter will not come unto you; where I am ascended, I will send Him unto you.\nR. I pray the Father for you, that He may keep you. Alleluia, Alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Tractate 92 on the Gospel of John"
|
||||
text:
|
||||
la: >-
|
||||
Dóminus Jesus in sermóne, quem locútus est discípulis suis post cenam, próximus passióni, tamquam
|
||||
itúrus, et relictúrus eos præséntia corporáli, cum ómnibus autem suis usque in consummatiónem
|
||||
sǽculi futúrus præséntia spiritáli, exhortátus est eos ad perferéndas persecutiónes impiórum,
|
||||
quos mundi nómine nuncupávit. Ex quo tamen mundo étiam ipsos discípulos se elegísse dixit: ut
|
||||
scirent se Dei grátia esse, quod sunt; suis autem vítiis fuísse, quod fuérunt.
|
||||
|
||||
|
||||
Deínde persecutóres et suos et ipsórum, Judǽos evidénter expréssit: ut omníno apparéret étiam
|
||||
ipsos mundi damnábilis appellatióne conclúsos, qui persequúntur sanctos. Cumque de illis díceret,
|
||||
quod ignorárent eum a quo missus est; et tamen odíssent et Fílium, et Patrem, hoc est, et eum qui
|
||||
missus est, et eum a quo missus est: (de quibus ómnibus in áliis semónibus jam disserúimus) ad
|
||||
hoc pervénit, ubi ait: Ut adimpleátur sermo, qui in lege eórum scriptus est: Quia ódio habuérunt
|
||||
me gratis.
|
||||
|
||||
|
||||
Deínde tamquam consequénter adjúnxit, unde modo disputáre suscépimus: Cum autem vénerit
|
||||
Paráclitus, quem ego mittam vobis a Patre, Spíritum veritátis, qui a Patre procédit, ille
|
||||
testimónium perhibébit de me: et vos testimónium perhibébitis, quia ab inítio mecum estis. Quid
|
||||
hoc pértinet ad illud quod díxerat: Nunc autem et vidérunt, et odérunt et me, et Patrem meum: sed
|
||||
ut impleátur sermo, qui in lege eórum scriptus est: Quia ódio habuérunt me gratis? An quia
|
||||
Paráclitus quando venit Spíritus veritátis, eos, qui vidérunt, et odérunt, testimónio manifestióre
|
||||
convícit? Immo vero étiam áliquos ex illis qui vidérunt, et adhuc óderant, ad fidem, quæ per
|
||||
dilectiónem operátur, sui manifestatióne convértit.
|
||||
en: >-
|
||||
The Lord Jesus, in that discourse which He addressed to His disciples after the Last Supper, when
|
||||
He was on the very eve of the Passion, when He was, as it were, about to go away and leave them
|
||||
as touching His bodily Presence, albeit as touching His spiritual Presence, He is with us alway
|
||||
even unto the end of the world, in that discourse He exhorted them to bear patiently the
|
||||
persecution of wicked men, of whom He speaketh as "the world", out of which world, nevertheless,
|
||||
He saith that He hath chosen even His disciples themselves, that they might know that it was by
|
||||
the grace of God that they were what they were, whereas it was by their own sins that they had
|
||||
been what they had been.
|
||||
|
||||
|
||||
"If they have persecuted Me, they will also persecute you." Here He clearly pointeth to the Jews,
|
||||
the persecutors both of Himself and of His disciples, so that we see that they which persecute
|
||||
His holy ones are as much citizens of the world of damnation as they which persecuted Himself.
|
||||
He saith: "They know not Him That sent Me," and yet again, "They have hated both Me and My
|
||||
Father," that is to say, both the Sender and the Sent, the meaning of which words we have already
|
||||
treated in other discourses: and with that He cometh to the words: "That the word might be
|
||||
fulfilled that is written in their law: They hated Me without a cause."
|
||||
|
||||
|
||||
Then saith the Lord, as though in continuation: "But when the Comforter is come, Whom I will send
|
||||
unto you from the Father, even the Spirit of truth, Which proceedeth from the Father, He shall
|
||||
testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning."
|
||||
What connection hath this with the words: "Now have they both seen and hated both Me and My
|
||||
Father": but that the word might be fulfilled that is written in their law: "They hated Me
|
||||
without a cause." Is it that when the Comforter is come, even the Spirit of truth, He will
|
||||
confound by irrefragable testimony them who have both seen and hated both God the Son and God the
|
||||
Father? Yea, indeed, some there were who had seen and still hated, whom the testimony of the
|
||||
Comforter converted to the faith which worketh by love.
|
||||
responsory:
|
||||
la: "R. Ego rogábo Patrem, et álium Paráclitum dabit vobis, * Ut máneat vobíscum in ætérnum, Spíritum veritátis, allelúja.\nV. Si enim non abíero, Paráclitus non véniet ad vos: si autem abíero, mittam eum ad vos.\nR. Ut máneat vobíscum in ætérnum, Spíritum veritátis, allelúja."
|
||||
en: "R. I will pray the Father, and He shall give you another Comforter, * That He may abide with you for ever, even the Spirit of truth. Alleluia.\nV. For if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you.\nR. That He may abide with you for ever, even the Spirit of truth. Alleluia."
|
||||
status: { la: verified, en: verified }
|
||||
Reference in New Issue
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