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 St. Basil the Great, Bishop,
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# Confessor, Doctor (Jun 14) — SanctiM/06-14.txt inherits the whole day
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# (`@Sancti/06-14`) with no Nocturn 2/3 override, so this saint's own
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# 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/06-14.txt, English/Sancti/06-14.txt.
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#
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# Nocturn 2: Lectio4-6 combined into one reading, one continuous vita,
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# no genuine source break.
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# Nocturn 3: Lectio7's Gospel citation (Luke 14:26-35) quotes only the
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# opening sentence before "Et réliqua", not the full pericope, so —
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# per the pre-1955 pass's convention of not transcribing bare incipits
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# — only the homily portion is authored (not marked isGospel),
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# combined with Lectio8-9 as one continuous excerpt of St. Basil's own
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# Rule. No responsory given for either reading.
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id: st-basil-the-great
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readings:
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- nocturn: 2
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isGospel: false
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text:
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la: >-
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Basilíus, nobilis Cáppadox, Athénis una cum Gregório Nazianzéno, ejus amicíssimo,
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sæculáribus lítteris, deínde in monastério sacris mirabíliter erudítus, eum brevi cursum
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fecit ad omnem doctrínæ et morum excelléntiam, ut inde Magni cognómen invénerit. Is ad
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prædicándum Jesu Christi Evangélium in Pontum accersítus, eam provínciam, a christiánis
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institútis aberrántem, ad viam salútis revocávit. Mox ab Eusébio Cæsaréæ epíscopo ad
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erudiéndam eam civitátem adjútor adhibétur: in cujus locum póstea succéssit. Is Fílium
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Patri consubstantiálem esse in primis deféndit, ac Valéntem imperatórem, sibi irátum,
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miráculis ádeo flexit, ut, incumbéntem ad voluntátem ejiciéndi ipsum in exsílium, a
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senténtia discédere coégerit.
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Nam et Valéntis sella, in qua factúrus decrétum de ejiciéndo e civitáte Basilío sedére
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volébat, confrácta est. Et tribus ab eo cálamis adhíbitis ad scribéndam exsílii legem,
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nullus eórum réddidit atraméntum; et, cum nihilóminus in propósito scribéndi ímpium
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decrétum persísteret, ipsíus déxtera, dissolútis nervis, tota contrémuit. His commótus
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Valens chartam utráque manu conscídit. Ea autem nocte, quæ ad deliberándum Basilío data
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est, Valéntis uxor íntimis est cruciáta dolóribus, et únicus fílius in gravem morbum
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íncidit. Quibus ille pertérritus, iniquitátem suam recognóscens, Basilíum accérsit, quo
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præsénte, puer cœpit convaléscere; verum, vocátis a Valénte ad viséndum púerum
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hæréticis, paulo post móritur.
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Abstinéntia et continéntia fuit admirábili; una túnica conténtus erat: in jejúnio
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servándo diligentíssimus, in oratióne assíduus, in qua sæpe totam noctem consumébat.
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Virginitátem perpétuo cóluit. Monastériis exstrúctis, ita monachórum institútum
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temperávit, ut solitáriæ atque actuósæ vitæ utilitátes præcláre simul conjúngeret. Multa
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erudíte scripsit; ac nemo, teste Gregório Nazianzéno, sacræ Scriptúræ libros vérius aut
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ubérius explicávit. Obiit Kaléndis Januárii, cum tantum spíritu vivens, præter ossa et
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pellem, nulla prætérea córporis parte constáre viderétur.
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en: >-
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This Basil was a noble Cappadocian who studied earthly learning at Athens, in company
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with Gregory of Nazianzus, to whom he was united in a warm and tender friendship. He
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afterwards studied things sacred in a monastery, where he quickly attained an eminent
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degree of excellence in doctrine and life, whereby he gained to himself the surname of the
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Great. He was called to Pontus to preach the Gospel of Christ Jesus, and brought back into
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the way of salvation that country which before had been wandering astray from the rules
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of Christian discipline. He was shortly united as coadjutor to Eusebius, Bishop of
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Caesarea, for the edification of that city, and afterwards became his successor in the
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see. One of his greatest labours was to maintain that the Son is of one Substance with
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the Father, and when the Emperor Valens, moved to wrath against him, was willing to send
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him into exile, he so bent him by dint of the miracles which he worked that he forced him
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to forego his intention.
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The chair upon which Valens sat down, in order to sign the decree of Basil's ejectment
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from the city, broke down under him, and three pens which he took one after the other to
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sign the edict of banishment, all would not write; and when nevertheless he remained firm
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to write the ungodly order, his right hand shook. Valens was so frightened at these
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omens, that he tore the paper in two. During the night which was allowed to Basil to make
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up his mind, Valens' wife had a severe stomach-ache, and their only son was taken
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seriously ill. These things alarmed Valens so much that he acknowledged his wickedness,
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and sent for Basil, during whose visit the child began to get better. However, when Valens
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sent for some heretics to see it, it presently died.
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The abstinence and self-control of Basil were truly wonderful. He was content to wear
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nothing but one single garment. In observance of fasting he was most earnest, and so
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instant in prayer, that he would oftentimes pass the whole night therein. His virginity he
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kept always unsullied. He built monasteries, wherein he so adapted the institution of
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monasticism, that he exquisitely united for the inmates the advantages of the
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contemplative and of the active life. He was the author of many learned writings, and,
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according to the witness of Gregory of Nazianzus, no one hath ever composed more faithful
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and edifying explanations of the books of the Holy Scripture. He died upon the 1st day of
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January, at which time so essentially spiritual was his life, that his body showed
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nothing but skin and bones.
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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. Basil, Archbishop of Caesarea, Paraphrase of his Rule, Q. 8 (on Luke 14:26-35)"
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text:
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la: >-
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Perfécta quidem renuntiátio in eo consístit, ut id assequámur, ne ad ipsíus étiam vitæ
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affectiónem propénsi simus, et respónsum mortis habeámus, ut non simus fidéntes in
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nobis ipsis. Hujúsmodi autem renuntiátio inítium sumit ab alienatióne rerum externárum,
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véluti a possessiónibus, ab ináni glória, a vivéndi consuetúdine, a rerum inutílium
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amóre; quemádmodum étiam suo exémplo nobis ostendérunt sancti Dómini nostri discípuli,
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Jacóbus quidem et Joánnes, relícto patre Zebedǽo et ipsa quoque navícula, de qua omnis
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illórum victus rátio pendébat; Matthǽus vero, cum ab ipso telónio surréxit ac Dóminum
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secútus est.
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Sed quid opus est nostris ratiónibus aut sanctórum virórum exémplis id quod dícimus
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confirmáre, cum ipsa Dómini verba in médium líceat afférre, iísque ipsis religiósam ac
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Deum timéntem ánimam commovére, quibus ille perspícue et sine controvérsia protestátur,
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dicens: Sic ígitur quicúmque ex vobis non renuntiáverit ómnibus quæ póssidet, non potest
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meus esse discípulus? Et álio in loco, cum prius dixísset: Si vis perféctus esse, vade, et
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vende ómnia quæ habes, et da paupéribus; póstea subjúnxit: Veni, séquere me.
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Est ígitur renuntiátio, quemádmodum docúimus, vinculórum terrénæ hujus ac temporális
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vitæ solútio, atque ab humánis negótiis liberátio, per quam ad ineúndam viam, qua ad
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Deum pervenítur, aptióres et promptióres effícimur; et expedíta rátio ad acquisitiónem
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usúmque rerum, quæ super aurum et lápidem pretiósum multum longe sunt pretiosióres. Et
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in summa, cordis humáni ad cæléstem conversatiónem translátio, ita ut dícere líceat:
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Nostra conversátio in cælis est; et, quod máximum est, inítium unde ad Christi similitúdinem
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evádimus, qui cum dives esset, propter nos pauper est factus.
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en: >-
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This is perfect self-renunciation, when we attain to indifference as regards our own
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lives, and wring from death himself the confession that our trust is not in our own
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strength. The first step toward this crown of abnegation is to estrange ourselves from
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outward things, such as property, public reputation, habits of life, and affection for
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things unnecessary, whereof the immediate disciples of our Holy Lord have left us a fine
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example: James, for instance, and John, who left their father Zebedee and the boats which
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were their only means of getting their daily bread; or Matthew, who got up from the
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receipt of custom, and straightway followed the Lord.
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But what need have we for our own arguments, or for the examples of holy men to confirm
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what we say, when we are able to cite the very words of the Lord Himself, and by them to
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move any earnest soul that loveth God? Such were they unto whom He plainly and
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unhesitatingly declared: Whosoever he be of you that forsaketh not all that he hath, he
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cannot be My disciple. And again, in another place, when He had said: If thou wilt be
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perfect, go, and sell that thou hast, and give to the poor; the completion of the sentence
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was: And come and follow Me.
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This then, as we have taught, is self-renunciation: to unlock the chains of this earthly
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life, which passeth away, and to set oneself free from the business of men, and so to make
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ourselves lither and meeter to enter on that path which leadeth to God, and let our reason
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be more unhampered to gain and to use those things which are far more precious than gold
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or precious stones. In short, it is to have our heart in heaven and not on earth, so as to
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be able to say: Our conversation is in heaven. And, which is the great thing, this is the
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first step towards the attaining to be like Christ, who, though He was rich, yet for our
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sakes He became poor.
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status: { la: verified, en: verified }
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