12 of June's 13 SanctiM-track saints authored, including the major Duplex I class feast of Ss. Peter and Paul. One left unsourced (the Vigil of St. John the Baptist has only a Nocturn 1 scripture reading in the source, nothing proper to author for Nocturn 2/3). Found a new wrinkle: St. William Abbot has real vita content in both tracks, essentially the same story independently transcribed — sourced from the Tridentine file since only it has an English translation.
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# Matins Nocturn 2-3 readings for Ss. Peter and Paul, Apostles (Jun
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# 29, Duplex I class) — SanctiM/06-29.txt's own Lectio4-9 all resolve
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# back to `@Sancti/06-29:LectioN` (resliced), so this feast's own
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# proper content is sourced from the Tridentine track exactly as for a
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# pre-1955 saint (see memory vu-matins-pre1955-saints,
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# vu-matins-sanctim-saints).
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# web/www/horas/Latin/Sancti/06-29.txt, English/Sancti/06-29.txt.
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#
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# Nocturn 2: Lectio4-6 (Pope St. Leo the Great's sermon) combined into
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# one reading, one continuous excerpt.
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# Nocturn 3: Lectio7's Gospel citation (Matt 16:13-19) is a bare
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# incipit ("Et réliqua") with no full pericope text given (this
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# feast's own version of the same Peter's-confession pericope already
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# given in full for `chair-of-st-peter-at-rome.yml` in January) — per
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# the pre-1955 pass's convention of not transcribing bare incipits,
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# only the homily portion is authored (not marked isGospel), combined
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# with Lectio8-9 as one continuous excerpt of St. Jerome's commentary.
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# No responsory given for either reading.
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id: ss-peter-and-paul
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readings:
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- nocturn: 2
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isGospel: false
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source: "Pope St. Leo the Great, Sermon 1 for the Birthday of the Holy Apostles Peter and Paul"
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text:
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la: >-
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Omnium quidem sanctárum solemnitátum, dilectíssimi, totus mundus est párticeps, et
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uníus fídei píetas éxigit, ut quidquid pro salúte universórum gestum recólitur, commúnibus
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ubíque gáudiis celebrétur. Verúmtamen hodiérna festívitas, præter illam reveréntiam quam
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toto terrárum orbe proméruit, speciáli et própria nostræ Urbis exsultatióne veneránda
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est; ut, ubi præcipuórum Apostolórum glorificátus est éxitus, ibi in die martýrii eórum
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sit lætítiæ principátus. Isti enim sunt viri, per quos tibi Evangélium Christi, Roma,
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resplénduit; et, quæ eras magístra erróris, facta es discípula veritátis.
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Isti sunt patres tui veríque pastóres, qui te regnis cæléstibus inseréndam multo
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mélius multóque felícius condidérunt, quam illi quorum stúdio prima mœ́nium tuórum
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fundaménta locáta sunt; ex quibus is qui tibi nomen dedit, fratérna te cæde fœdávit.
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Isti sunt, qui te ad hanc glóriam provexérunt, ut gens sancta, pópulus eléctus, cívitas
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sacerdotális et régia, per sacram beáti Petri Sedem caput orbis effécta, látius
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præsidéres religióne divína quam dominatióne terréna. Quamvis enim, multis aucta
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victóriis, jus impérii tui terra maríque protúleris; minus tamen est quod tibi béllicus
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labor súbdidit, quam quod pax christiána subjécit.
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Disposítio namque divínitus óperi máxime congruébat, ut multa regna uno
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confœderaréntur império, et cito pérvios habéret pópulos prædicátio generális, quos
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uníus tenéret régimen civitátis. Hæc autem cívitas ignórans suæ provectiónis auctórem,
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cum pene ómnibus dominarétur géntibus, ómnium géntium serviébat erróribus; et magnam
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sibi videbátur assumpsísse religiónem, quia nullam respúerat falsitátem. Unde, quantum
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erat per diábolum tenácius illigáta, tantum per Christum est mirabílius absolúta.
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en: >-
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Dearly beloved brethren, in the joy of all the holy Feast-days the whole world is
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partaker. There is but one love of God, and whatsoever is solemnly called to memory, if it
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hath been done for the salvation of all, must needs be worth the honour of a joyful
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memorial at the hands of all. Nevertheless, this feast which we are keeping today, besides
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that world-wide worship which it doth of right get throughout all the earth, doth deserve
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from this city of ours an outburst of gladness altogether special and our own. In this
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place it was that the two chiefest of the Apostles did so right gloriously finish their
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race. And upon this day whereon they lifted up that their last testimony, let it be in
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this place that the memory thereof receiveth the chiefest of jubilant celebrations. O
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Rome, these twain are the men who brought the light of the Gospel of Christ to shine upon
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thee! These are they by whom thou, from being the teacher of lies, wast turned into a
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learner of the truth.
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These twain be thy fathers, these be in good sooth thy shepherds, these twain be they
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who laid for thee, as touching the kingdom of heaven, better and happier foundations,
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than did they that first planned thine earthly ramparts, wherefrom he that gave thee thy
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name took occasion to pollute thee with a brother's blood. These are they who have set on
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thine head this thy glorious crown, that thou art become an holy nation, a chosen people,
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a city both Priestly and Kingly, whom the Sacred Throne of blessed Peter hath exalted till
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thou art become the Lady of the world, unto whom the world-wide love for God hath conceded
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a broader lordship than is the possession of any mere earthly empire. Thou wast once
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waxen great by victories, until thy power was spread haughtily over land and sea, but thy
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power was narrower then which the toils of war had won for thee, than that thou now hast
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which hath been laid at thy feet by the peace of Christ.
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It well suited for the doing of the work which God had decreed that the multitude of
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kingdoms should be bound together under one rule, and that so the universal preaching of
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the Gospel should find easier entry into all peoples, since all were governed by the
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empire of one city. But this city, knowing not Him, Who had been pleased to make her
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great, used her lordship over almost all nations to make herself the minister of all their
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falsehoods, and seemed to herself exceeding godly because there was no false god whom she
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rejected. But the tighter that Satan had bound her, the more wondrous was the work of
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Christ in setting her free.
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "St. Jerome, Priest, Commentary on Matthew, Bk. 3 (on Matt 16:13-19)"
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text:
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la: >-
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Pulchre intérrogat: Quem dicunt hómines esse Fílium hóminis? quia qui de fílio hóminis
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loquúntur, hómines sunt; qui vero divinitátem ejus intéllegunt, non hómines, sed dii
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appellántur. At illi dixérunt: Alii Joánnem Baptístam, álii autem Elíam. Miror quosdam
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intérpretes causas errórum inquírere singulórum, et disputatiónem longíssimam téxere,
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quare Dóminum nostrum Jesum Christum álii Joánnem putáverint, álii Elíam, álii Jeremíam
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aut unum ex prophétis; cum sic potúerint erráre in Elía et Jeremía, quo modo Heródes
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errávit in Joánne, dicens: Quem ego decollávi Joánnem, ipse surréxit a mórtuis, et
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virtútes operántur in eo.
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Vos autem quem me esse dícitis? Prudens lector, atténde quod, ex consequéntibus
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textúque sermónis, Apóstoli nequáquam hómines, sed dii appellántur. Cum enim dixísset:
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Quem dicunt hómines esse Fílium hóminis? subjécit: Vos autem quem me esse dícitis? Illis,
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quia hómines sunt, humána opinántibus, vos qui estis dii, quem me esse existimátis?
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Petrus ex persóna ómnium Apostolórum profitétur: Tu es Christus Fílius Dei vivi. Deum
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vivum appéllat, ad distinctiónem eórum deórum, qui putántur dii, sed mórtui sunt.
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Respóndens autem Jesus, dixit ei: Beátus es, Simon Bar-Jona. Testimónio de se Apóstoli
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reddit vicem. Petrus díxerat: Tu es Christus Fílius Dei vivi; mercédem recépit vera
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conféssio: Beátus es, Simon Bar-Jona. Quare? Quia non revelávit tibi caro et sanguis, sed
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revelávit Pater. Quod caro et sanguis reveláre non pótuit, Spíritus Sancti grátia
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revelátum est. Ergo ex confessióne sortítur vocábulum, quod revelatiónem ex Spíritu
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Sancto hábeat, cujus et fílius appellándus sit. Síquidem Bar-Jona in nostra lingua sonat
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Fílius colúmbæ.
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en: >-
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Who do men say that I, the Son of man, am? This question is well put, for they who speak
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of Him as the Son of man are men, while they that know of Him that He is God are called
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not men but gods. And they said: Some say that Thou art John the Baptist, some, Elias. I
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marvel that some commentators have thought it worth their while to search into the origin
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of each of these blunders, and to engage in a discussion of weary length as to why some
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thought that our Lord Jesus Christ was John the Baptist, some, Elias and others, Jeremias,
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or one of the Prophets. Their blunders concerning Elias and Jeremias were but of a piece
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with Herod's concerning John the Baptist: It is John, whom I beheaded; he is risen from
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the dead and therefore mighty works do show forth themselves in him.
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But who say ye that I am? Mark, discreet reader, from the context, that a distinction is
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here drawn between the Apostles and mere men. The Apostles are called gods. Who, asketh
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the Lord, do men say that I am, but, on the other hand, who say ye that I am? They, being
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but men, deal in human speculations, but ye that are gods, who be ye persuaded that I am.
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And then Peter, as the representative of all the Apostles, uttered the testimony: Thou art
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the Christ, the Son of the living God. He calleth God living, to mark the difference
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between Him and all other that be called gods, and who are indeed dead.
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And Jesus answered and said unto him: Blessed art thou, Simon Bar-Jona. The Apostle
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having testified of the Lord, the Lord in turn testifieth of the Apostle. Peter had said:
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Thou art the Christ, the Son of the living God, and he received, in return for that his
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testimony to the truth, the words: Blessed art thou, Simon Bar-Jona. Why blessed? For
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flesh and blood hath not revealed it unto thee, but My Father. What flesh and blood could
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not reveal, the grace of the Holy Ghost had revealed. Meet for him therefore, because of
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his confession, is his name, as the name of one who hath revelation from the Holy Ghost,
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and therefore is called His son. Bar-Jona is, being interpreted, The-son-of-the-Dove.
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status: { la: verified, en: verified }
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