Author Matins Nocturn 2/3 patristic readings for the whole post-Pentecost season
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Closes the gap the user found on 2026-08-23 (post-pentecost-13's Matins had no patristic reading): nocturn-readings/ had content for only one temporal id (post-pentecost-15, the original mechanism proof date). Since resolveTemporalId maps every day in a liturgical week to the same id, one file per id covers the whole week — authored all 23 remaining post-pentecost-NN ids (01-14, 16-24) from the reference engine's own Tempora/PentNN-0.txt files. Trinity Sunday (01) keeps its own full proper office including a displaced-Sunday commemoration; 02-11 have real Nocturn 2+3 content; 12 onward are Nocturn-3-only (homily, Gospel incipit skipped per convention), reusing the same two responsories the source itself cross-references week to week. Rest of the temporal cycle (Advent/Christmas/Epiphany/Septuagesima/Lent/ Easter) is a separate follow-up pass, tracked in TODO.md. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01EWzE3kaSZCs79fPBrrE1aF
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# Nocturn 2-3, Trinity Sunday (temporalId post-pentecost-01, the Sunday
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# after Pentecost - Duplex I classis, own full proper office, unlike the
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# ordinary Sundays that follow it). Sourced from Tempora/Pent01-0.txt. See
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# post-pentecost-02.yml for general sweep method.
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#
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# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Fulgentius' book on
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# the Faith addressed to Peter, on the Trinity. Responsory: Lectio4's own
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# (the same "Percússit Saul" text reused for the Nocturn 2 slot every week
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# this season, transcribed directly here rather than left as a
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# cross-reference - Pent01 is itself the source the other weeks point back
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# to via @Tempora/Pent01-2:ResponsoryN).
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#
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# Nocturn 3 has two distinct readings, since this is a major feast with its
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# own extra "Commemoratio Dominicae" for the First Sunday after Pentecost it
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# displaces: (a) Lectio7 bare incipit (Matt 28:18-20) skipped; Lectio7-8a is
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# one continuous homily by St. Gregory Nazianzen, on the Trinity, combined,
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# using the "Duo Séraphim" responsory (Responsory8), reused every week; (b)
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# Lectio9 is a wholly separate single-lesson reading, explicitly marked in
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# the source as "Commemoratio Dominicae" - St. Augustine's homily on the
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# displaced First Sunday after Pentecost's own Gospel (Luke 6:36-42). Its
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# Gospel incipit is likewise bare and skipped, leaving the homily alone. No
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# responsory is proper to this final lesson in the source (it runs straight
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# to the Te Deum after Responsory8's Gloria repeat), so none is authored
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# here.
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id: post-pentecost-01
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Fulgentius, Bishop of Ruspe, On the Faith, Addressed to Peter"
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text:
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la: >-
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Fides, quam sancti Patriárchæ atque Prophétæ ante incarnatiónem Fílii Dei divínitus accepérunt,
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quam étiam sancti Apóstoli ab ipso Dómino in carne pósito audiérunt, et Spíritus Sancti magistério
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instrúcti non solum sermóne prædicavérunt, verum étiam ad instructiónem salubérrimam posterórum
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scriptis suis índitam reliquérunt; unum Deum prǽdicat Trinitátem, id est, Patrem, et Fílium, et
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Spíritum Sanctum. Sed Trínitas vera non esset, si una eadémque persóna dicerétur Pater et Fílius
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et Spíritus Sanctus.
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Si enim, sicut est Patris, et Fílii, et Spíritus Sancti una substántia, sic esset una persóna;
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nihil omníno esset in quo veráciter Trínitas dicerétur. Rursus quidem Trínitas esset vera, sed
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unus Deus Trínitas ipsa non esset, si quemádmodum Pater, et Fílius, et Spíritus Sanctus personárum
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sunt ab ínvicem proprietáte distíncti, sic fuíssent naturárum quoque diversitáte discréti. Sed
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quia in illo uno vero Deo Trinitáte, non solum quod unus Deus est, sed étiam quod Trínitas est,
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naturáliter verum est; proptérea ipse verus Deus in persónis Trínitas est, et in una natúra unus
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est.
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Per hanc unitátem naturálem totus Pater in Fílio et Spíritu Sancto est, totus Fílius in Patre et
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Spíritu Sancto est, totus quoque Spíritus Sanctus in Patre et Fílio. Nullus horum extra
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quémlibet ipsórum est: quia nemo álium aut præcédit æternitáte, aut excédit magnitúdine, aut
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súperat potestáte: quia nec Fílio nec Spíritu Sancto, quantum ad natúræ divínæ unitátem pértinet,
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aut antérior aut major Pater est; nec Fílii ætérnitas atque imménsitas, velut antérior aut major,
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Spíritus Sancti immensitátem æternitatémque aut præcédere aut excédere naturáliter potest.
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en: >-
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The Faith which the holy Patriarchs and Prophets received from God before His Son was made
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Flesh, the Faith which the holy Apostles heard from the Lord Himself when Present in the Flesh,
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the Faith which the same Apostles learnt by the teaching of the Holy Ghost not only to preach by
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word of mouth, but also to leave behind them in their writings for the healthful instruction of
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all that should come after, that Faith teacheth that the Trinity, that is to say, the Father,
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the Son, and the Holy Ghost, is but One God. But we could not truly call the Father, the Son,
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and the Holy Ghost a Trinity, if One and the Selfsame Person were named Father, Son, and Holy
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Ghost.
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Nor if as the Being of the Father, the Son, and the Holy Ghost is One Being, so were there but
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One Person, then were it untrue to say that God is a Trinity. On the other hand, if, as the
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Persons of the Father, the Son, and the Holy Ghost are distinguished One from Another by that
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which is proper to Each, so were They diverse by difference of nature, then were it untrue to say
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that God is One. But since concerning the nature of the One True God, Who is a Trinity, it is the
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Truth to say that God is One, and the Truth to say that God is a Trinity, therefore the True God
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is a Trinity in Persons, and an Unity in nature.
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Through this Oneness of nature All That the Father is is in the Son and the Holy Ghost, All That
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the Son is is in the Father and the Holy Ghost, and All That the Holy Ghost is is in the Father
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and the Son. Of the Father, the Son, and the Holy Ghost, None is without Other, None is before
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Other, None is Greater than Other, None is Mightier than Other. The Father, as touching the One
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Divine Nature, is neither before nor greater than the Son and the Holy Ghost neither is it
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possible that the Eternity and Infinity of the Son, whether as before or greater, should be
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before or greater than the Eternity and Infinity of the Spirit.
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responsory:
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la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
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en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
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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. Gregory Nazianzen, Patriarch of Constantinople, Treatise on the Faith"
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text:
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la: >-
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Quis catholicórum ignórat Patrem vere esse Patrem, Fílium vere esse Fílium, et Spíritum Sanctum
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vere esse Spíritum Sanctum? sicut ipse Dóminus ad Apóstolos suos dicit: Eúntes baptizáte omnes
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gentes in nómine Patris, et Fílii, et Spíritus Sancti. Hæc est perfécta Trínitas in unitáte
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consístens, quam scílicet uníus substántiæ profitémur. Non enim nos secúndum córporum
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conditiónem, divisiónem in Deo fácimus; sed secúndum divínæ natúræ poténtiam, quæ in matéria non
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est, et nóminum persónas vere constáre crédimus, et unitátem divinitátis esse testámur.
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Nec extensiónem partis alicújus ex parte, ut quidam putavérunt, Dei Fílium dícimus: nec verbum
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sine re, velut sonum vocis, accípimus: sed tria nómina et tres persónas uníus esse esséntiæ,
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uníus majestátis atque poténtiæ crédimus. Et ídeo unum Deum confitémur: quia únitas majestátis,
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plúrium vocábulo deos próhibet appellári. Dénique Patrem et Fílium cathólice nominámus; duos
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autem Deos dícere, nec póssumus, nec debémus. Non quod Fílius Dei Deus non sit, immo verus Deus
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de Deo vero; sed quia non aliúnde, quam de ipso uno Patre, Dei Fílium nóvimus, perínde unum Deum
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dícimus. Hoc enim Prophétæ, hoc Apóstoli tradidérunt: hoc ipse Dóminus dócuit, cum dicit: Ego et
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Pater unum sumus. Unum ad unitátem divinitátis, ut dixi, refert; Sumus autem, persónis assígnat.
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en: >-
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There is no Catholic but knoweth that the Father is a Very Father, the Son a Very Son, and the
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Holy Ghost a Very Holy Ghost, even as the Lord Himself saith unto His Apostles: "Go ye and
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baptize all nations in the Name of the Father, and of the Son, and of the Holy Ghost." This is
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that Perfect Trinity Who is but One being, and of Whom therefore we testify that His Substance is
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one. For we make no division in God, as divisions are made in bodies, but we testify, that,
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according to the power of the Divine Nature, Which standeth not in matter, the Persons named have
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a real existence, and that God is One.
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We do not say, as some have dreamt, that the Begetting of the Son of God is an outgrowing from
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one part to another part neither do we say that He is the Word in the sense of a mere sound
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uttered by a voice, but we do believe that these three Names and the Persons meant by them are
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all of only One Being, One Majesty, and One Power. And therefore we testify that God is one,
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because this One-ness of His Majesty forbiddeth that we should use the Plural form of speech and
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say, "Gods." It is Catholic language to say, "Father and Son," but we cannot and must not say
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that the Father and the Son are two gods. And that, not because the Son of God is not by Himself
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God; yea, He is Very God of Very God but because we know that the Son of God is not from
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elsewhere, but from the One Father Himself, and therefore we say that God is One. This is the
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doctrine which Prophets and Apostles have delivered; this is the doctrine which the Lord Himself
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taught when He said: "I and the Father are One" (John x. 30), that is, He meant, as touching the
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one Divine Being, but as touching Persons, We are distinct.
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responsory:
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la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
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en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
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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: "Commemoration of the First Sunday after Pentecost: St. Augustine, Bishop of Hippo, Sermon 15 on the Words of the Lord in Matthew"
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text:
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la: >-
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Duo sunt ópera misericórdiæ, quæ nos líberant, quæ bréviter ipse Dóminus pósuit in Evangélio:
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Dimíttite, et dimittétur vobis: date, et dábitur vobis. Dimíttite, et dimittétur vobis, ad
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ignoscéndum pértinet: Date, et dábitur vobis, ad præstándum benefícium pértinet. Quod ait de
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ignoscéndo, et tu vis tibi ignósci quod peccas, et habes álium, cui tu possis ignóscere. Rursus,
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quod pértinet ad tribuéndum benefícium, petit te mendícus, et tu es Dei mendícus. Omnes enim
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quando orámus, mendíci Dei sumus: ante jánuam magni Patrisfamílias stamus, immo et prostérnimur,
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súpplices ingemíscimus, áliquid voléntes accípere; et ipsum áliquid ipse Deus est. Quid a te
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petit mendícus? Panem. Et tu quid petis a Deo, nisi Christum, qui dicit: Ego sum panis vivus, qui
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de cælo descéndi? Ignósci vobis vultis? ignóscite: Remíttite, et remittétur vobis. Accípere
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vultis? date, et dábitur vobis.
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en: >-
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There are two works of mercy which free us, and which the Lord Himself hath briefly named in the
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Gospel "Forgive, and ye shall be forgiven give, and it shall be given unto you." "Forgive, and ye
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shall be forgiven", such is the promise of pardon. "Give, and it shall be given unto you", such
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is the promise of favour. As touching forgiveness thou hast trespasses which thou wouldest fain
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have forgiven, and them which have trespassed against thee, whom thou canst forgive. As touching
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favour, there are beggars that beg from thee, and thou art a beggar to God. When we pray, we are
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all beggars to God, standing at the door of the Great Householder, yea, falling down on our
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knees, and beseeching Him to give us somewhat and that somewhat is God Himself. What doth a
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beggar ask of thee Bread. And what dost thou ask of God but that Christ Who saith: "I am the
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Living Bread Which came down from heaven?" If ye will be forgiven, forgive ye. If ye will be
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pardoned, pardon ye. If ye will receive, "give, and it shall be given unto you."
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status: { la: verified, en: verified }
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@@ -0,0 +1,159 @@
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# Nocturn 2-3 content for the 2nd Sunday after Pentecost (temporalId
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# post-pentecost-02), sourced from the reference engine's own Tempora/
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# Pent02-0.txt (Latin) / English/Tempora/Pent02-0.txt. Part of the
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# temporal-cycle nocturn-readings sweep (2026-08) that extended the single
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# post-pentecost-15 proof date to the rest of the post-Pentecost season —
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# see TODO.md and memory vu-temporal-nocturn-sweep-progress.
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#
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# Nocturn 2 (Lectio4-6): one continuous homily by St. John Chrysostom on
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# the Eucharist ("Hoc est corpus meum") - no source break, combined into
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# one reading. Responsory: Lectio4's own (Responsory4, which the source
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# itself cross-references to Pent01-2's Responsory1 - the same responsory
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# reused every week of this season for the Nocturn 2 slot; text transcribed
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# directly rather than left as a cross-reference).
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#
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# Nocturn 3 (Lectio7-9): Lectio7 is a bare "Et réliqua" Gospel incipit only
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# (Luke 14:16-24, the parable of the great supper) - per this project's
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# convention, not authored as its own Gospel reading. Lectio8-9 is one
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# continuous homily by Pope St. Gregory the Great, combined into one
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# reading, isGospel: false. Responsory: Lectio8's own (Responsory8, again
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# a cross-reference in the source to Pent01-0's own "Duo Séraphim" -
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# reused every week of the season for this slot).
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id: post-pentecost-02
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. John Chrysostom, Homily 60 to the People of Antioch"
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text:
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la: >-
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Quóniam Verbum dicit: Hoc est corpus meum; et assentiámur et credámus et intellectuálibus ipsum
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óculis intueámur. Nihil enim sensíbile nobis Christus trádidit; sed sensibílibus quidem rebus, at
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ómnia intelligibília. Itidem et in baptísmate: per rem nempe sensíbilem, aquam, donum confértur;
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intelligíbile vero quod perfícitur, generátio et renovátio. Si enim incorpóreus esses, nuda et
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incorpórea tibi dedísset ipse dona; sed quóniam ánima córpori consérta est, in sensibílibus
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intelligibília tibi præbet. Quot nunc dicunt: Vellem ipsíus formam aspícere, figúram, vestiménta,
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calceaménta? Ecce eum vides, ipsum tangis, ipsum mandúcas. Et tu quidem vestiménta cupis vidére;
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ipse vero tibi concédit non tantum vidére, verum et manducáre, et tángere, et intra te súmere.
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Igitur accédat nemo cum náusea, nemo resolútus; omnes accénsi, omnes fervéntes et excitáti. Nam
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si Judǽi stantes, et calceaménta in pédibus habéntes, et báculos mánibus gestántes, agnum cum
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festinatióne comedébant; te multo magis opórtet esse solértem. Nam illi quidem in Palæstínam
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erant profectúri, et proptérea viatórum figúram habébant: tu vero debes in cælum migráre.
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Quaprópter in ómnibus opórtet te vigiláre; nec enim parva pœna propónitur indígne suméntibus.
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Cógita quantum advérsus proditórem indignáris, et contra eos qui illum crucifixérunt: ítaque
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consídera, ne tu quoque sis reus córporis et sánguinis Christi. Illi sanctíssimum corpus
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occidérunt, tu vero pollúta súscipis ánima, post tot benefícia. Neque enim illi satis fuit,
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hóminem fíeri, cólaphis cædi, et crucifígi; verum et semetípsum nobis commíscet; et non fide
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tantum, verum et ipsa re, nos suum éfficit corpus.
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Quo non opórtet ígitur esse puriórem, tali fruéntem sacrifício? quo solári rádio non
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splendidiórem manum, carnem hanc dividéntem? os quod igni spiritáli replétur, linguam quæ
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treméndo nimis sánguine rubéscit? Cógita quali sis insignítus honóre, quali mensa fruáris. Quod
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Angeli vidéntes horréscunt, neque líbere audent intuéri propter emicántem inde splendórem; hoc
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nos páscimur, huic nos unímur, et facti sumus unum Christi corpus, et una caro.
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en: >-
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His Word saith: "This is My Body." This we confess, and believe, and, with spiritual eyes, do
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see. Christ hath not left unto us Himself in such form as that we can see, hear, touch, smell,
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or taste Him and yet hath He left Himself unto us in things which we can see, hear, touch,
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smell, and taste, and which all men may understand. Thus also is it in baptism by mean of water,
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which men perceive outwardly, is given unto them a gift which they can grasp only inwardly, that
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is, a new birth. If we had no bodies, then would these things be given us without any outward
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and visible signs, but since we are here made up of souls and bodies, there are given unto our
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souls gifts which they can grasp, in outward signs which our bodies may perceive. How many there
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be which say I would that I could see His comely presence, His Face, His garments, even His
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shoes Behold, thou dost see and touch Him, yea, thou dost feed upon Him. And wouldest thou
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behold His raiment Lo, He hath given unto thee not only to behold it, but to feed upon it, and
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handle it, and take it into thyself.
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At this table of the Lord let none dare to draw near with squeamishness or carelessness. Let all
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be fiery, all hot, all roused. To the Jews it was commanded touching the Paschal lamb (Exod. xii.
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11): "And thus shall ye eat it with your loins girded, your shoes on your feet, and your staff
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in your hand and ye shall eat it in haste it is the Lord's Passover." But thou needest to be more
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watchful than they. They were just about to travel from Egypt to Palestine, and therefore they
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bore the guise of travellers but the journey that lieth before thee is from earth to heaven. And
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therefore it behoveth thee in all things to be on thy guard, for the punishment of him that
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eateth or drinketh unworthily is no light one (1 Cor. xi. 27.) Bethink thee how thou art
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indignant against him which betrayed, and them that crucified the Lord and look to it well that
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thou also be not "guilty of the Body and Blood of the Lord." As for them, they slew His Most
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Holy Body but thou, after all that He hath done for thee, dost thrust Him into thy polluted
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soul. For His love, it was not enough to be made Man, to be buffeted, and to be crucified He
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hath also mingled Himself with us, by making us His Body, and that not by faith only, but
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verily and indeed.
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Anything be purer than that man ought to be, who eateth of this great Sacrifice? Can sun-beam be
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clearer than that hand ought to be which breaketh this Flesh? that mouth, which is filled with
|
||||
that spiritual fire? that tongue, which is reddened by that Blood, awful exceedingly? That
|
||||
whereon the Angels quail to look, neither dare to gaze steadfastly upon It, because of the
|
||||
blinding glory that shineth therefrom, upon This we feed, with This we become one, and are made
|
||||
one body of Christ, and one flesh.
|
||||
responsory:
|
||||
la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
|
||||
en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 36 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Hoc distáre, fratres caríssimi, inter delícias córporis et cordis solet: quod corporáles
|
||||
delíciæ, cum non habéntur, grave in se desidérium accéndunt; cum vero ávide edúntur, comedéntem
|
||||
prótinus in fastídium per satietátem vertunt. At contra, spiritáles delíciæ, cum non habéntur,
|
||||
in fastídio sunt; cum vero habéntur, in desidério: tantóque a comedénte ámplius esuriúntur,
|
||||
quanto et ab esuriénte ámplius comedúntur. In illis appetítus placet, experiéntia dísplicet; in
|
||||
istis appetítus saturitátem, satúritas fastídium génerat: in istis autem appetítus saturitátem,
|
||||
satúritas appetítum parit.
|
||||
|
||||
|
||||
Augent enim spiritáles delíciæ desidérium in mente, dum sátiant: quia quanto magis eárum sapor
|
||||
percípitur, eo ámplius cognóscitur quod avídius amétur; et idcírco non hábitæ amári non possunt,
|
||||
quia eárum sapor ignorátur. Quis enim amáre váleat quod ignórat? Proínde Psalmísta nos ádmonet,
|
||||
dicens: Gustáte et vidéte, quóniam suávis est Dóminus. Ac si apérte dicat: Suavitátem ejus non
|
||||
cognóscitis, si hanc mínime gustátis; sed cibum vitæ ex paláto cordis tángite, ut probántes ejus
|
||||
dulcédinem, amáre valeátis. Has autem homo delícias tunc amísit, cum in paradíso peccávit; extra
|
||||
éxiit, cum os a cibo ætérnæ dulcédinis clausit.
|
||||
|
||||
|
||||
Unde nos quoque, nati in hujus peregrinatiónis ærúmna, huc fastidiósi jam vénimus, nescímus quid
|
||||
desideráre debeámus. Tantóque se ámplius fastídii nostri morbus exággerat, quanto se magis ab
|
||||
esu illíus dulcédinis ánimus elóngat; et eo jam intérnas delícias non áppetit, quo eas comédere,
|
||||
diu longéque desuévit. Fastídio ergo nostro tabéscimus, et longa inédiæ peste fatigámur. Et quia
|
||||
gustáre intus nólumus parátam dulcédinem, amámus foris míseri famem nostram.
|
||||
en: >-
|
||||
Dearly beloved brethren, between the dainties of the body and the dainties of the mind there is
|
||||
this difference, that the dainties of the body, when we lack them, raise up a great hunger after
|
||||
them, and when we devour them, straightway our fulness worketh in us niceness. But about the
|
||||
dainties of the mind we are nice while as yet we lack them, and when we fill ourselves with
|
||||
them, then are we an-hungered after them, and the more, being an-hungered, we feed thereon, the
|
||||
more are we an-hungered thereafter. In the bodily dainties, the hunger is keener than the
|
||||
fullness, but in the spiritual the fulness is keener than the hunger. In the bodily, hunger
|
||||
gendereth fullness, and fulness niceness in the spiritual, hunger indeed gendereth fullness, but
|
||||
fullness gendereth hunger.
|
||||
|
||||
|
||||
Spiritual dainties, in the very eating, do stir up the keenness of hunger in the mind which they
|
||||
fill, for, the more we taste their sweetness, the better we know how well they deserve to be
|
||||
loved and, if we taste them not, we cannot love them, for we know not how sweet they be. And who
|
||||
can love that whereof he knoweth nothing? Hence saith the Psalmist "O taste and see that the
|
||||
Lord is good" (Ps. xxxiii. 9), that is, as it were, "If ye taste not, ye shall not see His
|
||||
goodness but let your heart once taste the bread of life, and then indeed, having tasted and
|
||||
proved His sweetness, ye shall be able to love Him." But these were the dainties which man lost
|
||||
when he sinned in Eden, and when he had shut his own mouth against the sweet bread whereof if
|
||||
any man eat he shall live for ever, he forsook paradise.
|
||||
|
||||
|
||||
And we that, from the first man, are born under the afflictions of this pilgrimage, are come
|
||||
into the world smitten with niceness we know not what we ought to want, and the disease of our
|
||||
niceness groweth the worse, as our soul draweth itself the more away from that bread of
|
||||
sweetness. We are no longer an-hungered after inward dainties, since we have lost the use of
|
||||
feeding on them. And so in our niceness we starve, and the sickness of long famishing maketh
|
||||
prey of our health. We will not eat of that inward sweetness which is made ready for us, and
|
||||
being enamoured only of things outward we sink into the wretchedness of loving starvation.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,129 @@
|
||||
# Nocturn 2-3 for the 3rd Sunday after Pentecost. Sourced from Tempora/
|
||||
# Pent03-0.txt (Latin) / English/Tempora/Pent03-0.txt. Part of the
|
||||
# temporal-cycle nocturn-readings sweep (2026-08) — see post-pentecost-02.yml
|
||||
# for the full method note (same responsory-reuse pattern applies here).
|
||||
# Nocturn 2 (Lectio4-6): one continuous excerpt from Pius XI's encyclical on
|
||||
# reparation to the Sacred Heart. Nocturn 3: Lectio7 bare incipit (Luke
|
||||
# 15:1-10, lost sheep/lost coin) skipped; Lectio8-9 one continuous homily by
|
||||
# Pope St. Gregory the Great, combined.
|
||||
id: post-pentecost-03
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "Pope Pius XI, Encyclical Letter (Miserentissimus Redemptor)"
|
||||
text:
|
||||
la: >-
|
||||
At certe inter cétera illa, quæ próprie ad sacratíssimi Cordis cultum pértinent, pia éminet ac
|
||||
memoránda est consecrátio, qua, nos nostráque ómnia ætérnæ Núminis caritáti accépta referéntes,
|
||||
divíno Jesu Cordi devovémus. Verum, áliud accédat opórtet, honéstæ satisfactiónis, ínquimus, seu
|
||||
reparatiónis, quam dicunt, offícium sacratíssimo Cordi Jesu præstándum. Nam, si illud est in
|
||||
consecratióne primum ac præcípuum ut amóri Creatóris creatúræ amor rependátur, álterum sponte
|
||||
hinc séquitur, ut eídem increáto Amóri, si quando aut oblivióne negléctus, aut offénsa violátus
|
||||
sit, illátæ quoquo modo injúriæ compensári débeant: quod quidem débitum reparatiónem vulgáto
|
||||
nómine vocámus.
|
||||
|
||||
|
||||
Quodsi ad utrámque rem iísdem prorsus ratiónibus impéllimur, reparándi tamen expiandíque offício
|
||||
ob validiórem quemdam justítiæ et amóris títulum tenémur: justítiæ quidem, ut irrogáta Deo
|
||||
nostris flagítiis expiétur offénsa et violátus ordo pœniténtia redintegrétur; amóris vero, ut
|
||||
Christo patiénti ac « saturáto oppróbriis » compatiámur eíque nonníhil solácii pro tenuitáte
|
||||
nostra afferámus. Peccatóres enim cum simus omnes, multísque oneráti culpis, non eo solo cultu
|
||||
Deus noster nobis est honorándus, quo vel ejus summam Majestátem débitis obséquiis adorémus, vel
|
||||
ejus suprémum domínium precándo agnoscámus, vel ejus infinítam largitátem gratiárum actiónibus
|
||||
laudémus; sed prætérea Deo justo víndici satisfaciámus opórtet « pro innumerabílibus peccátis et
|
||||
offensiónibus et negligéntiis » nostris.
|
||||
|
||||
|
||||
Hoc autem expiatiónis offícium humáno géneri univérso incúmbit, quippe quod, ut christiána
|
||||
docémur fide, post Adæ miserándum casum, hereditária labe inféctum, concupiscéntiis obnóxium et
|
||||
misérrime depravátum, in perníciem detrudéndum fuísset sempitérnam.
|
||||
en: >-
|
||||
Among the various devotions paid to the Sacred Heart, the one foremost in importance and
|
||||
interest is assuredly the Act of Consecration, whereby we give to the divine Heart of Jesus both
|
||||
ourselves and all that is ours; in recognition of the truth that all we have cometh unto us out
|
||||
of the infinite charity of the eternal Deity. But it is expedient that any attempt of ours at
|
||||
self-consecration be accompanied with the purpose of making expiation (otherwise called
|
||||
reparation) to the most Sacred Heart of Jesus. In consecration the predominant intention may be
|
||||
said to be the purpose to repay (as it were) the love of the Creator by the love of us his
|
||||
creatures. But since Love Uncreate is passed over by human forgetfulness, and dishonoured by the
|
||||
sins of mankind, we should endeavour to repair such outrages; and the performance of this duty
|
||||
is ordinarily known as reparation.
|
||||
|
||||
|
||||
If we are, for the aforesaid reasons, to undertake both of those practices, we must recognize
|
||||
that we are impelled to the duty of reparation by the most powerful motives of justice and love:
|
||||
of justice, in order to expiate the injury done to God by our sins, and to re-establish through
|
||||
penance the divine order which was violated by them; of love, in order to suffer together with
|
||||
Christ, (who patiently endured all possible dishonour,) so that we may offer him some solace in
|
||||
return for his sufferings. For it is our duty to do more than honour God by the worship of
|
||||
adoration, whereby we adore his infinite Majesty, or by means of prayer, when we recognize his
|
||||
supreme dominion over us, or by acts of thanksgiving, when we praise his infinite generosity
|
||||
towards us. Because we are sinners, burdened with many offences, we must also make satisfaction
|
||||
to the offended justice of God, because of the numberless sins, offences and negligences we
|
||||
have committed.
|
||||
|
||||
|
||||
All men are under obligation to make reparation; for our souls are disfigured as the Christian
|
||||
faith teacheth by original sin as a result of the pitiable fall of Adam. We are also subject to
|
||||
passions, whereby we are corrupted in a truly sad state, and have thus made ourselves worthy of
|
||||
everlasting condemnation.
|
||||
responsory:
|
||||
la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
|
||||
en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 34 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Audístis in lectióne evangélica, fratres mei, quia peccatóres et publicáni accessérunt ad
|
||||
Redemptórem nostrum; et non solum ad colloquéndum, sed étiam ad convescéndum recépti sunt. Quod
|
||||
vidéntes pharisǽi dedignáti sunt. Ex qua re collígite quia vera justítia compassiónem habet,
|
||||
falsa justítia dedignatiónem. Quamvis et justi sóleant recte peccatóribus dedignári: sed áliud
|
||||
est quod ágitur typho supérbiæ, áliud quod zelo disciplínæ.
|
||||
|
||||
|
||||
Dedignántur étenim, sed non dedignántes: despérant, sed non desperántes: persecutiónem cómmovent,
|
||||
sed amántes: quia etsi foris increpatiónes per disciplínam exággerant, intus tamen dulcédinem per
|
||||
caritátem servant. Præpónunt sibi in ánimo ipsos plerúmque quos córrigunt: melióres exístimant
|
||||
eos quoque quos júdicant. Quod vidélicet agéntes, et per disciplínam súbditos, et per
|
||||
humilitátem custódiunt semetípsos.
|
||||
|
||||
|
||||
At contra, hi qui de falsa justítia superbíre solent, céteros quosque despíciunt, nulla
|
||||
infirmántibus misericórdia condescéndunt: quo se peccatóres esse non credunt, eo detérius
|
||||
peccatóres fiunt. De quorum profécto número pharisǽi exstíterant, qui diiudicántes Dóminum quod
|
||||
peccatóres suscíperet, arénti corde ipsum fontem misericórdiæ reprehendébant. Sed quia ægri
|
||||
erant, ita ut ægros se esse nescírent; quátenus quod erant agnóscerent, cæléstis eos médicus
|
||||
blandis foméntis curat, benígnum paradígma óbjicit, et in eórum corde vúlneris tumórem premit.
|
||||
en: >-
|
||||
Ye have heard, my brethren, from the Gospel which hath but now been read, how that the publicans
|
||||
and sinners drew near unto our Redeemer, and how that He received them, not only to converse,
|
||||
but also to eat with Him. And when the Pharisees and Scribes saw it, they murmured. From this
|
||||
learn ye, that true righteousness is merciful, and false righteousness is contemptuous, albeit
|
||||
that the righteous also oft-times feel moved with just indignation at sinners. But it is one
|
||||
thing to feel thus indignant through pride, and another to feel so through love of law.
|
||||
|
||||
|
||||
The righteous indeed look down upon sinners, and yet, as not despising them; they abandon them,
|
||||
and yet, as not without hope; they fight against them, and yet, as loving them all the while;
|
||||
for if they be behoven to chasten them grievously as touching the outer man, yet is it through
|
||||
charity which offereth sweetness to their inner man. In their hearts they prefer before
|
||||
themselves them whom they are correcting; they hold as better than themselves them whom they
|
||||
judge. And thus doing, they watch by carefulness over them, which are committed unto their
|
||||
charge, and, by lowly-mindedness, over themselves.
|
||||
|
||||
|
||||
On the other hand, they whose exaltation cometh of a false righteousness, look down upon their
|
||||
neighbour, but are softened by no mercy toward his misery, and are all the more sinful, because
|
||||
they perceive not that they themselves are sinners. Of such were those Pharisees who judged the
|
||||
Lord because He received sinners, and, in the dryness of their own heart, rebuked the very
|
||||
Fountain of mercy. They were sick of so desperate a sickness that they knew not of themselves
|
||||
that they were sick; but, that they might know that they were so, the Heavenly Physician applied
|
||||
to them His tender ointments, and, by means of a gracious parable, lanced the boil of their
|
||||
pride of heart.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,134 @@
|
||||
# Nocturn 2-3, 4th Sunday after Pentecost. Sourced from Tempora/Pent04-0.txt.
|
||||
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
|
||||
# Nocturn 2: St. Augustine sermon on David and Goliath as a type of Christ
|
||||
# and the devil, one continuous work (Lectio4-6). Nocturn 3: Lectio7 bare
|
||||
# incipit (Luke 5:1-11, the miraculous catch) skipped; Lectio8-9 one
|
||||
# continuous homily by St. Ambrose, combined.
|
||||
id: post-pentecost-04
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Sermon 197 on the Feast (circa medium)"
|
||||
text:
|
||||
la: >-
|
||||
Stabant fílii Israël contra adversários quadragínta diébus. Quadragínta dies, propter quátuor
|
||||
témpora et quátuor partes orbis terræ, vitam præséntem signíficant, in qua contra Góliath vel
|
||||
exércitum ejus, id est, contra diábolum et ángelos ejus, Christianórum pópulus pugnáre non
|
||||
désinit. Nec tamen víncere posset, nisi verus David Christus cum báculo, id est, cum crucis
|
||||
mystério descendísset. Ante advéntum enim Christi, fratres caríssimi, solútus erat diábolus;
|
||||
véniens Christus fecit de eo, quod in Evangélio dictum est: Nemo potest intráre in domum fortis
|
||||
et vasa ejus dirípere, nisi prius alligáverit fortem. Venit ergo Christus et alligávit diábolum.
|
||||
|
||||
|
||||
Sed dicit áliquis: Si alligátus est, quare adhuc tantum prǽvalet? Verum est, fratres caríssimi,
|
||||
quia multum prǽvalet: sed tépidis, et negligéntibus, et Deum in veritáte non timéntibus
|
||||
dominátur. Alligátus est enim tamquam innéxus canis caténis et néminem potest mordére, nisi eum
|
||||
qui se illi mortífera securitáte conjúnxerit. Jam vidéte, fratres, quam stultus est homo ille,
|
||||
quem canis in caténa pósitus mordet. Tu te illi per voluntátes et cupiditátes sǽculi noli
|
||||
conjúngere, et ille ad te non præsúmit accédere. Latráre potest, sollicitáre potest; mordére
|
||||
omníno non potest, nisi voléntem. Non enim cogéndo, sed suadéndo nocet; nec extórquet a nobis
|
||||
consénsum, sed petit.
|
||||
|
||||
|
||||
Venit ergo David et invénit Judæórum pópulum contra diábolum præliántem; et cum nullus esset qui
|
||||
præsúmeret ad singuláre certámen accédere, ille qui figúram Christi gerébat, procéssit ad
|
||||
prǽlium, tulit báculum in manu sua et éxiit contra Góliath. Et in illo quidem tunc figurátum
|
||||
est, quod in Dómino Jesu Christo complétum est. Venit enim verus David Christus, qui contra
|
||||
spiritálem Góliath, id est, contra diábolum pugnatúrus crucem suam ipse portávit. Vidéte,
|
||||
fratres, ubi David Góliath percússerit: in fronte útique, ubi crucis signáculum non habébat.
|
||||
Sicut enim báculus crucis typum hábuit, ita étiam et lapis ille, de quo percússus est, Christum
|
||||
Dóminum figurábat.
|
||||
en: >-
|
||||
The children of Israel faced their enemies for forty days. These forty days, by reason of the
|
||||
four Seasons of the year, and of the four Continents of the globe, are a figure of this present
|
||||
life, during which the Christian world ceaseth not to be arrayed in battle against the devil and
|
||||
his angels, as it were against Goliath and the army of the Philistines. Neither can they hope to
|
||||
overcome him, were it not for the true David, that is, Christ, with His staff, that is, with the
|
||||
Mystery of His Cross. For before Christ came, my dearly beloved brethren, the devil was at
|
||||
large. But when Christ came, He did to him what is written in the Gospel, where it is said "How
|
||||
can one enter into a strong man's house, and spoil his goods, except he first bind the strong
|
||||
man?" Christ therefore came, and bound the devil.
|
||||
|
||||
|
||||
But some man will say: If he is bound, why is he still so powerful? It is quite true, my dearly
|
||||
beloved brethren, that he is very powerful but his lordship is over the lukewarm and the
|
||||
careless, and such as fear not God in truth. He is chained up like a dog, and can only bite those
|
||||
who are such suicidal fools as to go within the length of his tether. Look you, my brethren, what
|
||||
a dolt a man must be who getteth himself bitten by a dog that is chained up. Let not the desires
|
||||
and lusts of the world draw thee within reach of him, and he will not be able to get at thee. He
|
||||
can bark, he can whine but he can only bite those who are willing to be bitten. He assaileth us,
|
||||
not by violence, but by persuasion he asketh, not seizeth, our consent.
|
||||
|
||||
|
||||
David, then, came, and found the Jewish people set in battle array against the devil and since
|
||||
there was no one who dared to go to single combat, he, who was a type of Christ, sallied out to
|
||||
the battle, took his staff in his hand, and went forth against Goliath. In him was a shadow of a
|
||||
substance which is in Christ. Christ, the true David, when He went forth to fight against the
|
||||
spiritual Goliath, that is to say, against the devil, went forth bearing His Cross. Ye see, my
|
||||
brethren, in what part it was that David smote Goliath it was upon that forehead whereon the
|
||||
Cross had never been traced. And as the staff of David was a figure of the Cross of Christ, so
|
||||
was the stone wherewith the giant was smitten a figure of the Lord Himself.
|
||||
responsory:
|
||||
la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
|
||||
en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, on Luke, Book 4, ch. 5"
|
||||
text:
|
||||
la: >-
|
||||
Ubi Dóminus multis impartívit vária génera sanitátum, nec témpore, nec loco pótuit ab stúdio
|
||||
sanándi turba cohibéri. Vesper incúbuit, sequebántur: stagnum occúrrit, urgébant: et ídeo
|
||||
ascéndit in Petri navim. Hæc est illa navis, quæ adhuc secúndum Matthǽum flúctuat, secúndum Lucam
|
||||
replétur píscibus: ut et princípia Ecclésiæ fluctuántis, et posterióra exuberántis agnóscas.
|
||||
Pisces enim sunt, qui hanc enávigant vitam. Ibi adhuc discípulis Christus dormit, hic prǽcipit;
|
||||
dormit enim tépidis, perféctis vígilat.
|
||||
|
||||
|
||||
Non turbátur hæc navis, in qua prudéntia navigat, abest perfidia, fides aspirat. Quemádmodum
|
||||
enim turbari poterat, cui præerat is, in quo Ecclésiæ firmaméntum est? Illic ergo turbátio, ubi
|
||||
módica fides; hic securitas, ubi perfécta diléctio. Et si aliis imperátur ut laxent rétia sua,
|
||||
soli tamen Petro dícitur: Duc in altum; hoc est, in profúndum disputatiónum. Quid enim tam
|
||||
altum, quam altitúdinem divitiárum vidére, scire Dei Fílium, et professiónem divinæ generatiónis
|
||||
assúmere? Quam licet mens non queat humana plene ratiónis investigatióne comprehéndere, fidei
|
||||
tamen plenitúdo compléctitur.
|
||||
|
||||
|
||||
Nam, etsi non licet mihi scire quemádmodum natus sit, non licete tamen nescire quod natus sit.
|
||||
Seriem generatiónis ignoro; sed auctórem generatiónis agnosco. Non interfúimus cum ex Patre Dei
|
||||
Fílius nascerétur; sed interfúimus cum a Patre Dei Fílius dicerétur. Si Deo non crédimus, cui
|
||||
credémus? Omnia enim quæ crédimus, vel visu crédimus, vel audítu: visus sæpe fállitur, audítus in
|
||||
fide est.
|
||||
en: >-
|
||||
When the Lord wrought so many works of healing, neither time nor place could restrain the people
|
||||
from seeking health. Evening came, and they still followed Him He went down to the lake, and
|
||||
they still pressed upon Him and therefore He entered into Peter's ship. This is that ship, which
|
||||
spiritually up to this very hour, according to the expression of Matthew, is buffeted by
|
||||
tempests, but still, according to Luke, is filled with fishes, this signifying, that, for a
|
||||
while, to labour is present to the Church, but, hereafter, it shall be to rejoice. The fishes are
|
||||
they which swim in the troublous waters of human life. In this ship also spiritually doth
|
||||
Christ, for His disciples, still sleep, and still command; for He sleepeth for the lukewarm, and
|
||||
watcheth for the perfect.
|
||||
|
||||
|
||||
O fear, then, for the ship where wisdom steereth, false teaching is not known, and faith
|
||||
swelleth the sails. How shall she be troubled, whose Lord is Himself the Church's sure
|
||||
Foundation It is where faith is weak that there is fear where love is perfect, there there is
|
||||
safety. To many it is commanded to loose their nets, but to Peter only to "Launch out into the
|
||||
deep," that is, into the depths of doctrine. What indeed is there so deep, as to gaze upon the
|
||||
depth of all riches, to recognise the Son of God, and to take up the confession of His Divine
|
||||
generation This is a thing which the mind is not able to grasp by the searchings of man's
|
||||
reason, but which is embraced by an hearty faith.
|
||||
|
||||
|
||||
Nor albeit, it is not given unto me to know how He was born, yet that born He was, I may not be
|
||||
ignorant. What the order of His generation was, I know not, but the Source of His generation I
|
||||
acknowledge. None hath beheld the Begetting of the Son of God by the Father, but the Church hath
|
||||
stood by to hear the Father testify that this is His beloved Son (Luke iii. 22). If we believe
|
||||
not God, whom shall we believe? For whatsoever we believe cometh either by sight or by hearing;
|
||||
sight is oftentimes deceived, but "faith cometh by hearing" (Rom. x. 17).
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,128 @@
|
||||
# Nocturn 2-3, 5th Sunday after Pentecost. Sourced from Tempora/Pent05-0.txt.
|
||||
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
|
||||
# Nocturn 2: St. Gregory the Great, Moralia in Job Bk 4, on David's curse
|
||||
# against the mountains of Gilboa as a type of the Jews' unbelief - one
|
||||
# continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Matt
|
||||
# 5:20-24, on anger) skipped; Lectio8-9 one continuous excerpt from St.
|
||||
# Augustine's Sermon on the Mount commentary, combined.
|
||||
id: post-pentecost-05
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Moralia in Job, Book 4, ch. 3-4"
|
||||
text:
|
||||
la: >-
|
||||
Quid est quod David, qui retribuéntibus sibi mala non réddidit, cum Saul et Jónathas bello
|
||||
occúmberent, Gélboë móntibus maledíxit, dicens: Montes Gélboë, nec ros nec plúvia véniant super
|
||||
vos: neque sint agri primitiárum: quia ibi abjéctus est clýpeus fórtius, clýpeus Saul, quasi non
|
||||
esset unctus óleo? Quid est quod Jeremías, cum prædicatiónem suam cérneret audiéntium difficultáte
|
||||
præpedíri, maledíxit dicens: Maledíctus vir, qui annuntiávit patri meo, dicens: Natus est tibi
|
||||
puer másculus?
|
||||
|
||||
|
||||
Quid ergo montes Gélboë, Saul moriénte, deliquérunt, quátenus in eos nec ros nec plúvia cáderet et
|
||||
ab omni eos viriditátis gérmine senténtiæ sermo siccáret? Sed quia Gélboë interpretátur decúrsus,
|
||||
per Saul autem unctum et mórtuum mors nostri mediatóris exprímitur; non immérito per Gélboë
|
||||
montes supérba Judæórum corda signántur, quæ dum in hujus mundi desidériis défluunt, in Christi,
|
||||
id est, uncti se morte miscuérunt: et quia in eis unctus rex corporáliter móritur, ipsi ab omni
|
||||
grátiæ rore siccántur.
|
||||
|
||||
|
||||
De quibus et bene dícitur, ut agri primitiárum esse non possint. Supérbæ quippe Hebræórum mentes
|
||||
primitívos fructus non ferunt: quia in Redemptóris advéntu ex parte máxima in perfídia
|
||||
remanéntes, primórdia fídei sequi noluérunt. Sancta namque Ecclésia in primítiis suis multitúdine
|
||||
Géntium fœcundáta, vix in mundi fine Judǽos quos invénerit, súscipit, et extréma cólligens, eos
|
||||
quasi relíquias frugum ponit.
|
||||
en: >-
|
||||
Thus was it that David, who rewarded no evil to them that did evil to him (Ps. vii. 5), when Saul
|
||||
and Jonathan had fallen in battle, cursed the mountains of Gilboa, saying Ye mountains of Gilboa,
|
||||
let there be no dew, neither let there be rain upon you, nor fields of offerings; for there the
|
||||
shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed
|
||||
with oil. Why was it that Jeremiah, when he saw that his preaching was thrown away upon his
|
||||
hearers, cursed and said Cursed be the man who brought tidings to my father, saying: A man-child
|
||||
is born unto thee? (xx. 15.)
|
||||
|
||||
|
||||
He had the mountains of Gilboa to do with the death of Saul, that they should be condemned to
|
||||
have dew fall on them no more, neither rain, but should wither away, barren of the green glory
|
||||
of the springtime? But this word Gilboa signified bubbling fountain, and the death of Saul the
|
||||
Anointed of God is a type of the death of our Anointed Mediator. Thus we find in the mountains of
|
||||
Gilboa no unfit image of the proud hearts of the Jews, which had their spring in earthly
|
||||
desires, and took part in the death of the Anointed Saviour. And since among them their Anointed
|
||||
Monarch met His death, the dew of grace is upon them no more.
|
||||
|
||||
|
||||
And well is it said of them Let there be upon you no fields of offerings. The proud minds of the
|
||||
Hebrews bear yet no offering. Since the coming of their Redeemer, the most part of them remain
|
||||
still without belief in Him, and refuse to follow the promise of their ancient faith. The Holy
|
||||
Church hath borne for her first-born, holy unto the Lord, a multitude of the Gentiles, and will,
|
||||
but in the end of the world, embrace such Jews as she then shall find, and present them as the
|
||||
last gatherings of her harvest.
|
||||
responsory:
|
||||
la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
|
||||
en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, on the Lord's Sermon on the Mount, Book 1, ch. 9"
|
||||
text:
|
||||
la: >-
|
||||
Justítia pharisæórum est, ut non occídant: justítia eórum, qui intratúri sunt in regnum cælórum,
|
||||
ut non irascántur sine causa. Mínimum est ergo, non occídere; et qui illud sólverit, mínimus
|
||||
vocábitur in regno cælórum. Qui autem illud impléverit, ut non occídat, non contínuo magnus erit,
|
||||
et idóneus regno cælórum; sed tamen ascéndit áliquem gradum: perficiétur autem, si nec irascátur
|
||||
sine causa; quod si perfécerit, multo remótior erit ab homicídio. Quaprópter qui docet ut non
|
||||
irascámur, non solvit legem ne occidámus, et in corde, dum non iráscimur, innocéntiam
|
||||
custodiámus.
|
||||
|
||||
|
||||
Gradus ítaque sunt in istis peccátis: ut primo quisque irascátur, et eum motum retíneat corde
|
||||
concéptum. Jam si extórserit vocem indignántis ipsa commótio, non significántem áliquid, sed
|
||||
illum ánimi motum ipsa eruptióne testántem, qua feriátur ille, cui iráscitur; plus est útique,
|
||||
quam si surgens ira siléntio premerétur. Si vero non solum vox indignántis audiátur, sed étiam
|
||||
verbum, quo jam certam ejus vituperatiónem, in quem profértur, desígnet et notet; quis dúbitet,
|
||||
ámplius hoc esse, quam si solus indignatiónis sonus ederétur?
|
||||
|
||||
|
||||
Vide nunc étiam tres reátus, judícii, concílii, et gehénnæ ignis. Nam in judício adhuc defensióni
|
||||
datur locus. In concílio autem, quamquam et judícium esse sóleat, tamen quia interésse áliquid
|
||||
hoc loco fatéri cogit ipsa distínctio, vidétur ad concílium pertinére senténtiæ prolátio; quando
|
||||
non jam cum ipso reo ágitur, utrum damnándus sit; sed inter se, qui júdicant, cónferunt quo
|
||||
supplício damnári opórteat, quem constat esse damnándum. Gehénna vero ignis, nec damnatiónem
|
||||
habet dúbiam, sicut judícium, nec damnáti pœnam, sicut concílium: in gehénna quippe ignis, certa
|
||||
est damnátio, et pœna damnáti.
|
||||
en: >-
|
||||
Thou shalt not kill, is of the righteousness of the Pharisees; Thou shalt not be angry with thy
|
||||
brother without a cause, is of the righteousness of them which shall enter into the kingdom of
|
||||
heaven. The least therefore is: "Thou shalt not kill, and whosoever shall break this
|
||||
commandment, he shall be called the least in the kingdom of heaven" (v. 19). But whosoever shall
|
||||
do it, and not kill, he is not therefore great, and meet for the kingdom of heaven; albeit, he
|
||||
hath risen a step; but he will have gotten farther, if he be not angry with his brother without a
|
||||
cause, which, if he do, he will be the farther off from manslaughter. Wherefore, He Which
|
||||
teacheth us that we are not to be angry without a cause, destroyeth not the law, Thou shalt not
|
||||
kill, but rather fulfilleth and increaseth it, making us not only to be free of the sin of
|
||||
outward killing, but also clean of anger within.
|
||||
|
||||
|
||||
On sins of this kind there are diverse steps. First, there is the swelling feeling of anger.
|
||||
When this feeling appeareth in a man's heart, he keepeth it. Then the inward disturbance
|
||||
wringeth forth words of indignation, not themselves meaning aught, but showing the trouble of
|
||||
him who is provoked. And this is something more than anger kept covered under silence. Next,
|
||||
this audible outburst of indignation may contain direct and open reviling of him who hath
|
||||
roused it. And it cannot be doubted that this is something more than an empty cry of anger.
|
||||
|
||||
|
||||
Behold here the three degrees of guilt open respectively to the judgment, to the council, and to
|
||||
hellfire. In the judgment, there is still place for defence. In the council, albeit this also is
|
||||
in a sense a judgment, yet we may suppose this distinction from the judgment proper, that the
|
||||
council pronounceth sentence, not as the result of a trial whereat the accused is present, but as
|
||||
the result of a consultation among the judges, to what punishment he is to be sentenced of whom
|
||||
it is already established that he is guilty. When we get to hell-fire, there remaineth no longer
|
||||
any doubt about condemnation, as in the judgment, and no longer any doubt about sentence, as in
|
||||
the council. In hellfire the condemnation and the pain of him that is condemned are alike
|
||||
certain.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,129 @@
|
||||
# Nocturn 2-3, 6th Sunday after Pentecost. Sourced from Tempora/Pent06-0.txt.
|
||||
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
|
||||
# Nocturn 2: St. Ambrose, Apology of David, on David's repentance - one
|
||||
# continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Mark
|
||||
# 8:1-9, feeding of the four thousand) skipped; Lectio8-9 one continuous
|
||||
# homily by St. Ambrose on Luke, combined.
|
||||
id: post-pentecost-06
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, Apology of David, ch. 1-2"
|
||||
text:
|
||||
la: >-
|
||||
Unusquísque nostrum per síngulas horas quam multa delínquit! nec tamen unusquísque de plebe
|
||||
peccátum suum confiténdum putat. Ille rex, tantus ac potens, ne exíguo quidem moménto manére
|
||||
penes se delícti passus est consciéntiam; sed, præmatúra confessióne atque imménso dolóre,
|
||||
réddidit peccátum suum Dómino. Quem mihi nunc fácile repérias honorátum ac dívitem, qui, si
|
||||
arguátur alicújus culpæ reus, non moléste ferat? At ille régio clarus império, tot divínis
|
||||
probátus oráculis, cum a priváto hómine corriperétur quod gráviter deliquísset, non indignátus
|
||||
infrémuit, sed conféssus ingémuit culpæ dolóre.
|
||||
|
||||
|
||||
Dénique Dóminum dolor íntimi movit afféctus, ut Nathan díceret: Quóniam pœnítuit te, et Dóminus
|
||||
ábstulit peccátum tuum. Matúritas ítaque véniæ, profúndam regis fuísse pœniténtiam declarávit,
|
||||
quæ tanti erróris offénsam tradúxerit. Alii hómines cum a sacerdótibus corripiúntur, peccátum
|
||||
suum íngravant, dum negáre cúpiunt aut deféndere; ibíque eórum lapsus est major, ubi sperátur
|
||||
corréctio. Sancti autem Dómini, qui consummáre pium certámen géstiunt, et cúrrere cursum salútis,
|
||||
sícubi forte ut hómines corrúerint, natúræ magis fragilitáte quam peccándi libídine, acrióres ad
|
||||
curréndum resúrgunt, pudóris stímulo majóra reparántes certámina.
|
||||
|
||||
|
||||
Peccávit David, quod solent reges; sed pœniténtiam gessit, flevit, ingémuit, quod non solent
|
||||
reges. Conféssus est culpam, obsecrávit indulgéntiam, humi stratus deplorávit ærúmnam, jejunávit,
|
||||
orávit, confessiónis suæ testimónium in perpétua sǽcula vulgáto dolóre transmísit. Quod
|
||||
erubéscunt fácere priváti, rex non erúbuit confitéri. Qui tenéntur légibus, audent suum negáre
|
||||
peccátum, dedignántur rogáre indulgéntiam, quam petébat qui nullis légibus tenebátur humánis. Quod
|
||||
peccávit, conditiónis est; quod supplicávit, correctiónis. Lapsus commúnis, sed speciális
|
||||
conféssio. Culpam ítaque incidísse, natúræ est: diluísse, virtútis.
|
||||
en: >-
|
||||
In how many things doth each one of us transgress every hour! And nevertheless not one of all
|
||||
us common men thinketh it well to confess his sin. Yet that strong and great King would not
|
||||
suffer the acknowledgment of his iniquity to remain, even for a moment, hidden in his own heart.
|
||||
With eager confession and bitter sorrow, he admitted that he had sinned against the Lord. Which
|
||||
of you will easily find me now some honoured and wealthy person, who will not take it ill if I
|
||||
rebuke him for a fault whereof he is guilty? But David, amid the splendours of a throne and the
|
||||
certainty of Divine revelations, when he was rebuked by one of his subjects for his grievous
|
||||
transgression, was not roused to anger, but contrariwise, acknowledged his sin with groans and
|
||||
affliction.
|
||||
|
||||
|
||||
The heart-felt sorrow of David moved the Lord to compassion, so that Nathan said Because thou
|
||||
hast repented, the Lord also hath put away thy sin. The instant gift of pardon declareth the
|
||||
depth of the King's repentance, which was able to obtain the forgiveness of so grievous a
|
||||
transgression. Other men, when they be rebuked of Priests, do but aggravate the heinousness of
|
||||
their sins by the seeking to deny or to excuse them, and thereby make deeper their fall by means
|
||||
of that which should have helped them up. But the saints of the Lord who will to fight a good
|
||||
fight of godliness unto the end and to finish their course by saving their souls, howbeit, they
|
||||
may perchance have fallen like other men, have done so rather through man's weakness than
|
||||
through lust for iniquity, and rise more eager to go on than before. Shame goadeth them on to
|
||||
fly at higher things.
|
||||
|
||||
|
||||
David sinned; and so oftentimes do other kings. David repented with groaning and tears; and so
|
||||
do not oftentimes other kings. He admitted his guilt; he implored forgiveness; he cast himself
|
||||
down upon the ground, and there wept over his crime; he fasted; he prayed; by publishing his
|
||||
sorrow he left an everlasting witness of his acknowledgment. What meaner men blush to do, the
|
||||
King was not ashamed to own. They who are answerable to law are bold to deny their crimes, and
|
||||
too haughty to ask pardon. Not so he, though he could be haled before no earthly judgment-seat.
|
||||
That he sinned was a matter flowing from his nature; that he asked for pardon, his own
|
||||
repentance. To fall is common to all men, but his confession was his own. To transgress thus was
|
||||
nature; to efface his guilt, greatness.
|
||||
responsory:
|
||||
la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
|
||||
en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, on Luke, Book 6, ch. 9"
|
||||
text:
|
||||
la: >-
|
||||
Posteáquam illa, quæ Ecclésiæ typum accépit, a fluxu curáta est sánguinis, posteáquam Apóstoli ad
|
||||
evangelizándum regnum Dei sunt destináti, grátiæ cæléstis impartítur aliméntum. Sed quibus
|
||||
impartiátur, advérte. Non otiósis, non in civitáte, quasi in synagóga vel sæculári dignitáte
|
||||
residéntibus; sed inter desérta quæréntibus Christum. Qui enim non fastídiunt, ipsi excipiúntur a
|
||||
Christo, et cum ipsis lóquitur Dei Verbum, non de sæculáribus, sed de regno Dei. Et si qui
|
||||
corporális gerunt úlcera passiónis, his medicínam suam libénter indúlget.
|
||||
|
||||
|
||||
Cónsequens ígitur erat, ut quos a vúlnerum dolóre sanáverat, eos alimóniis spiritálibus a jejúnio
|
||||
liberáret. Itaque nemo cibum áccipit Christi, nisi fúerit ante sanátus; et illi qui vocántur ad
|
||||
cœnam, prius vocándo sanántur. Si claudus fuit, gradiéndi facultátem, ut veníret, accépit: si
|
||||
lúmine oculórum privátus, domum útique Dómini, nisi refúsa luce, intráre non pótuit.
|
||||
|
||||
|
||||
Ubíque ígitur mystérii ordo servátur, ut prius per remissiónem peccatórum vulnéribus medicína
|
||||
tribuátur, post alimónia mensæ cæléstis exúberat; quamquam nondum validióribus hæc turba
|
||||
reficiátur aliméntis, neque Christi córpore et sánguine jejúna solidióris fídei corda pascántur.
|
||||
Lacte, inquit, vos potávi, non esca; nondum enim poterátis, sed nec adhuc quidem potéstis. In
|
||||
modum lactis quinque sunt panes: esca autem solídior, corpus est Christus; potus veheméntior,
|
||||
sanguis est Dómini.
|
||||
en: >-
|
||||
After that woman, who is a type of the Church, was healed of the issue of blood (Luke viii.
|
||||
43-48); the Lord had sent His disciples to preach the kingdom of God (ix. 2). His heavenly
|
||||
tenderness gave food. But consider who they were unto whom He gave it. He gave it not to such as
|
||||
dwell at ease, not to men in cities, not to such as sit in places of worldly splendour, but to
|
||||
men seeking Christ in a desert place. Such as are not given to niceness are they whom Christ
|
||||
receiveth, and unto whom the Word of God speaketh, not of earthly things, but of the kingdom of
|
||||
God (11). And if any bear in them the running sores of fleshly passion, He healeth them.
|
||||
|
||||
|
||||
And then it came to pass that, as He had healed them that had need of healing, He fed their
|
||||
hunger with ghostly meat. Thus it is that no man taketh Christ's meat, unless he be first healed,
|
||||
and they, that are bidden to the supper, are first cured by the invitation. The lame receive the
|
||||
power to walk, that they may be able to come; the blind cannot see the door of the house of the
|
||||
Lord, unless light be given them.
|
||||
|
||||
|
||||
Everywhere is preserved the order of the Sacraments. The sinful soul is first healed by the
|
||||
remission of sins, and afterward is filled at the Table of the Lord albeit this multitude now
|
||||
present is of such as do not yet feed on those strong meats, nor pasture their starving spirits
|
||||
upon the Body and Blood of Christ, as do they of a manlier faith. To use the words of Paul, I
|
||||
have fed you with milk and not with meat, for hitherto ye were not able to bear it, neither yet
|
||||
now are ye able (1 Cor. iii. 2). The five loaves are, as it were, your milk; the stronger meat
|
||||
will be the Body of Christ; the more generous cup, the Blood of the Lord.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,129 @@
|
||||
# Nocturn 2-3, 7th Sunday after Pentecost. Sourced from Tempora/Pent07-0.txt.
|
||||
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
|
||||
# Nocturn 2: St. Jerome's Epistle to Nepotian, on old age and wisdom (via
|
||||
# the figure of David and Abishag) - one continuous excerpt (Lectio4-6).
|
||||
# Nocturn 3: Lectio7 bare incipit (Matt 7:15-21, false prophets) skipped;
|
||||
# Lectio8-9 one continuous homily by St. Hilary of Poitiers, combined.
|
||||
id: post-pentecost-07
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Jerome, Priest, Epistle 2 to Nepotian"
|
||||
text:
|
||||
la: >-
|
||||
David annos natus septuagínta, bellicósus quondam vir, senectúte frigescénte, non póterat
|
||||
calefíeri. Quǽritur ítaque puélla de univérsis fínibus Israël Abísag Sunamítis, quæ cum rege
|
||||
dormíret, et seníle corpus calefáceret. Quæ est ista Sunamítis, uxor et virgo, tam fervens, ut
|
||||
frígidum calefáceret; tam sancta, ut caléntem ad libídinem non provocáret? Expónat sapientíssimus
|
||||
Sálomon patris sui delícias, et pacíficus bellatóris viri narret ampléxus: Pósside sapiéntiam,
|
||||
pósside intelligéntiam. Ne obliviscáris, et ne declináveris a verbis oris mei: neque derelínquas
|
||||
illam, et apprehéndet te: ama illam, et servábit te.
|
||||
|
||||
|
||||
Omnes pene virtútes córporis mutántur in sénibus, et crescénte sola sapiéntia, decréscunt cétera:
|
||||
jejúnia, vigíliæ, chaméuniæ, id est, super paviméntum dormitiónes, huc illúcque discúrsus,
|
||||
peregrinórum suscéptio, defénsio páuperum, instántia oratiónum et perseverántia, visitátio
|
||||
languéntium, labor mánuum unde præbeántur eleemósynæ. Et, ne sermónem lóngius prótraham, cuncta
|
||||
exercéntur, fracto córpore, minóra fiunt.
|
||||
|
||||
|
||||
Nec hoc dico, quod in juvénibus et adhuc solidióris ætátis, his dumtáxat, qui labóre et
|
||||
ardentíssimo stúdio, vitæ quoque sanctimónia, et oratiónis ad Dóminum Jesum frequéntia, sciéntiam
|
||||
consecúti sunt, frígeat sapiéntia, quæ in plerísque sénibus ætáte marcéscit; sed quod
|
||||
adolescéntia multa córporis bella sustíneat, et inter incentíva vitiórum et carnis titillatiónes,
|
||||
quasi ignis in lignis virídibus suffocétur, ut suum non possit explicáre fulgórem. Senéctus vero
|
||||
rursus eórum qui adolescéntiam suam honéstis ártibus instruxérunt, et in lege Dómini meditáti
|
||||
sunt die ac nocte, ætáte fit dóctior, usu trítior, procéssu témporis sapiéntior, et véterum
|
||||
studiórum dulcíssimos fructus metit.
|
||||
en: >-
|
||||
Then David, who had once been a man of war, was seventy years old, the chill of old age came
|
||||
upon him, and he could get no heat. So they sought out for him throughout all the coasts of
|
||||
Israel Abishag the Shunamite, to sleep with the king and to warm his aged body. Who is this
|
||||
Shunamite, wife and yet virgin, so hot, that she could heat the chilly, so holy, that her warmth
|
||||
provoked him not to lust. Let Solomon the Wise explain his father's enjoyment, and the "Peaceful
|
||||
One" tell of the warrior's embraces. "Get wisdom, get understanding, forget it not, neither
|
||||
decline from the words of my mouth, forsake her not, and she shall preserve thee love her, and
|
||||
she shall keep thee" (Prov. iv. 5-9).
|
||||
|
||||
|
||||
In old men almost all the powers of the body become weakened, and while wisdom only is
|
||||
increasing, all things else beside wisdom fail. Then faileth strength for fasting, for watching,
|
||||
for "chameuniae," (that is, sleeping on the floor,) for wandering hither and thither, for
|
||||
receiving strangers, for defending the poor, for instance and constancy in prayer, for visiting
|
||||
the sick, for that work with the hands whence alms are given. I need not treat of this with long
|
||||
talk, but, in short, when the body is broken down, all the works of the body wax enfeebled.
|
||||
|
||||
|
||||
Neither do I say, on the other hand, that wisdom, which in many old men drivelleth into second
|
||||
childhood, is weak, or wanting in such of the young and stout, as win knowledge by work and
|
||||
earnest study, by holiness of life and instancy of prayer to the Lord Jesus, but this I do say,
|
||||
that the more spiritual faculties have in youth many wrestlings with the body to go through, and
|
||||
that, what with violent provocations to vice, and what with the sensual ticklings of the flesh,
|
||||
they are apt to be smothered like fire among green wood, and not able to blaze forth in all
|
||||
their brightness. But when old age cometh upon them, who have spent their youth in acquiring
|
||||
sound knowledge, and have meditated in the law of the Lord day and night, it hath this effect on
|
||||
them, to make them more learned by their increased years, more experienced by constant use, more
|
||||
wise, through the advance of time and, in short, doth offer them the rich harvest of their past
|
||||
diligence.
|
||||
responsory:
|
||||
la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
|
||||
en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Hilary, Bishop of Poitiers, Commentary on Matthew, Canon 6"
|
||||
text:
|
||||
la: >-
|
||||
Blandiménta verbórum et mansuetúdinis simulatiónem ádmonet fructu operatiónis expéndi oportére; ut
|
||||
non qualem quis verbis réferat, sed qualem se rebus effíciat, spectémus; quia in multis vestítu
|
||||
óvium rábies lupína contégitur. Ergo ut spinæ uvas, ut tríbuli ficus non génerant, et ut iníquæ
|
||||
árbores utília poma non áfferunt; ita ne in istis quidem consístere docet boni óperis efféctum, et
|
||||
idcírco omnes cognoscéndos esse de frúctibus. Regnum enim cælórum sola verbórum offícia non
|
||||
óbtinent; neque qui díxerit: Dómine, Dómine, heres illíus erit.
|
||||
|
||||
|
||||
Quid enim mériti est Dómino dícere, Dómine? Numquid Dóminus non erit, nisi fúerit dictus a
|
||||
nobis? Et quæ offícii sánctitas est nóminis nuncupátio, cum cæléstis regni iter obediéntia
|
||||
pótius voluntátis Dei, non nuncupátio, repertúra sit? Multi mihi dicent in illa die: Dómine,
|
||||
Dómine, nonne in tuo nómine prophetávimus? Etiam nunc pseudoprophetárum frauduléntiam et
|
||||
hypocritárum simulaménta condémnat, qui glóriam sibi ex verbi virtúte præsúmunt, in doctrínæ
|
||||
prophetía, et dæmoniórum fuga, et istiúsmodi óperum virtútibus.
|
||||
|
||||
|
||||
Atque hinc sibi regnum cælórum pollicéntur: quasi vero eórum áliquid próprium sit, quæ loquúntur
|
||||
aut fáciunt, et non ómnia virtus Dei invocáta perfíciat; cum doctrínæ sciéntiam léctio áfferat,
|
||||
dæmónia Christi nomen exágitet. De nostro ígitur est beáta illa ætérnitas promerénda,
|
||||
præstandúmque est áliquid ex próprio, ut bonum velímus, malum omne vitémus, totóque afféctu
|
||||
præcéptis cæléstibus obtemperémus, ac tálibus offíciis cógniti Deo simus, agamúsque pótius quod
|
||||
vult, quam quod potest gloriémur.
|
||||
en: >-
|
||||
Blandishments of words and a false show of gentleness must be tried by the fruit of their
|
||||
working; that we look not so much to what a man saith of himself, as to what he doth make of
|
||||
himself; for often under a garment of wool is hidden the raging madness of a wolf. As therefore
|
||||
thorns bear not grapes, nor thistles figs, and as bad trees bring not forth good fruit; so
|
||||
neither can the fruit of a good work rest in such things, and therefore all must be known by
|
||||
their fruits. The kingdom of heaven is not gotten by professions of words alone; neither shall
|
||||
he which saith Lord, Lord, be an heir thereof.
|
||||
|
||||
|
||||
For what merit is there in saying to the Lord, Lord? Shall He be no Lord unless we call Him so?
|
||||
And what sanctity of duty is there in the calling of a name, when the way to the heavenly
|
||||
kingdom is rather to be found by obedience to the will of God than by the calling upon His
|
||||
Name? Many will say unto Me in that day, Lord, Lord, have we not prophesied in Thy Name? Even
|
||||
here He condemneth the deceitfulness of false prophets and the pretences of hypocrites, who
|
||||
claim glory for themselves out of the power of the word, in prophesying doctrine, and casting out
|
||||
devils, and the powers of works of that kind.
|
||||
|
||||
|
||||
And hence they promise themselves the kingdom of heaven, as though any of the things which they
|
||||
speak or do were their own, and not all the power of God invoked to perform them, since teaching
|
||||
bringeth knowledge, and it is the Name of Christ that putteth devils to flight. That blessed
|
||||
eternity therefore is to be earned of our own, and something must be furnished from our own
|
||||
part, that we will good and shun all evil, and with all our love obey the heavenly precepts, and
|
||||
by such deeds be known unto God, and do rather what He willeth, than glory in what we are able
|
||||
to do.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,111 @@
|
||||
# Nocturn 2-3, 8th Sunday after Pentecost. Sourced from Tempora/Pent08-0.txt.
|
||||
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
|
||||
# Nocturn 2: St. Augustine, City of God Bk 17, on Solomon as a type of
|
||||
# Christ - one continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare
|
||||
# incipit (Luke 16:1-9, the unjust steward) skipped; Lectio8-9 one
|
||||
# continuous excerpt from St. Jerome's letter to Algasia, combined.
|
||||
id: post-pentecost-08
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, City of God, Book 17, ch. 8"
|
||||
text:
|
||||
la: >-
|
||||
Facta est quidem nonnúlla imágo rei futúræ étiam in Salomóne, in eo quod templum ædificávit, et
|
||||
pacem hábuit secúndum nomen suum (Sálomon quippe pacíficus est Latíne), et in exórdio regni sui
|
||||
mirabíliter laudábilis fuit. Sed eádem sua persóna per umbram futúri prænuntiábat étiam ipse
|
||||
Christum Dóminum nostrum, non exhibébat. Unde quædam de illo ita scripta sunt, quasi de ipso
|
||||
ista prædícta sint, dum Scriptúra sancta étiam rebus gestis prophétans, quodámmodo in eo
|
||||
figúram delíneat futurórum.
|
||||
|
||||
|
||||
Nam præter libros divínæ históriæ, ubi regnásse narrátur, Psalmus étiam septuagésimus primus
|
||||
título nóminis ejus inscríptus est. In quo tam multa dicúntur, quæ omníno ei conveníre non
|
||||
possunt, Dómino autem Christo aptíssima perspicuitáte convéniunt: ut evidénter appáreat, quod in
|
||||
illo figúra qualiscúmque adumbráta sit, in isto autem ipsa véritas præsentáta.
|
||||
|
||||
|
||||
Notum est enim quibus términis regnum conclúsum fúerit Salomónis: et tamen in eo Psalmo légitur,
|
||||
ut ália táceam: Dominábitur a mari usque ad mare, et a flúmine usque ad términos orbis terræ;
|
||||
quod in Christo vidémus impléri. A flúmine quippe dominándi sumpsit exórdium, ubi baptizátus a
|
||||
Joánne, eódem monstránte, cœpit agnósci a discípulis, qui eum non solum magístrum, verum étiam
|
||||
Dóminum appellavérunt.
|
||||
en: >-
|
||||
Things which were then still to come were in a certain manner imagined in Solomon, who built the
|
||||
temple, who had that peace which his name implieth (for the name Solomon signifieth "the Peaceful
|
||||
One") and who, at the beginning of his reign, was marvellously praiseworthy. By these things he
|
||||
foreshadowed in his own person, though he set not forth with his mouth, our Lord Christ. Thus are
|
||||
some things written of Solomon which are, as it were, things written concerning Christ, the Holy
|
||||
Scripture in this way, by giving the history of things past, prophesying all the while of things
|
||||
to come.
|
||||
|
||||
|
||||
Nor besides the books of the Divine history wherein his reign is recorded, the 71st Psalm is
|
||||
superscribed with his name. In this Psalm are many things which cannot suit him, but are most
|
||||
clearly applicable to the Lord Christ, thus showing that Solomon was, as it were, a shadowy
|
||||
figure cast before, of that which was afterwards revealed in very truth in the Person of Christ.
|
||||
|
||||
|
||||
Without going into the rest, I may say that it is known what were the limits of Solomon's
|
||||
dominions, and yet in that Psalm we read: "He shall have dominion also from sea to sea, and from
|
||||
the river unto the ends of the earth." This we see fulfilled in Christ. It was from the river,
|
||||
that is, from His Baptism by John in Jordan, that He began His assumption of dominion, for then
|
||||
it was when John bare testimony unto Him that His disciples began to acknowledge Him, calling
|
||||
Him, not Master only, but Lord.
|
||||
responsory:
|
||||
la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
|
||||
en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Jerome, Priest, Letter 151 to Algasia"
|
||||
text:
|
||||
la: >-
|
||||
Si dispensátor iníqui mammónæ, dómini voce laudátur, quod de re iníqua sibi justítiam
|
||||
præparárit; et passus dispéndia dóminus laudat dispensatóris prudéntiam, quod advérsus dóminum
|
||||
quidem fraudulénter, sed pro se prudénter égerit: quanto magis Christus, qui nullum damnum
|
||||
sustinére potest, et pronus est ad cleméntiam, laudábit discípulos suos, si in eos qui creditúri
|
||||
sibi sunt, misericórdes fúerint?
|
||||
|
||||
|
||||
Dénique post parábolam íntulit: Et ego vobis dico, Fácite vobis amícos de iníquo mammóna.
|
||||
Mammóna autem non Hebræórum, sed Syrórum lingua divítiæ nuncupántur, quod de iniquitáte colléctæ
|
||||
sint. Si ergo iníquitas bene dispensáta vértitur in justítiam; quanto magis sermo divínus, in quo
|
||||
nulla est iníquitas, qui et Apóstolis créditus est, si bene fúerit dispensátus, dispensatóres
|
||||
suos levábit in cælum?
|
||||
|
||||
|
||||
Quam ob rem séquitur: Qui fidélis est in mínimo, hoc est, in carnálibus; et in multis fidélis
|
||||
erit, hoc est, in spirituálibus. Qui autem in parvo iníquus est, ut non det frátribus ad uténdum,
|
||||
quod a Deo pro ómnibus est creátum; iste et in spirituáli pecúnia dividénda iníquus erit, ut non
|
||||
pro necessitáte, sed pro persónis doctrínam Dómini dívidat. Si autem, inquit, carnáles divítia,
|
||||
quæ labúntur, non bene dispensátis; veras æternásque divítias doctrínæ Dei quis credet vobis?
|
||||
en: >-
|
||||
The lord commended the unjust steward, because he had done wisely though wickedly. The lord,
|
||||
although himself defrauded by it, could not but praise the shrewdness of his dishonest servant,
|
||||
because he had cheated him with profit to himself. How much more will our Master Christ, Who is
|
||||
above any defrauding by us, and is Himself the Great Forgiver, praise us if we win a blessing
|
||||
from Him by dealing indulgently with those who are to believe in Him?
|
||||
|
||||
|
||||
After this parable the Lord saith: "Make to yourselves friends of the mammon of unrighteousness."
|
||||
This word "mammon" is a Syriac, not an Hebrew, word, signifying ill-gotten gains. If then even
|
||||
ill-gotten gains can be so used by such as have them as to profit them, how much more can they
|
||||
who, like the Apostles, are "stewards of the mysteries of God" (1 Cor. iv. 1), those true and
|
||||
blameless riches, how much more can they profit themselves, even everlastingly, by their right
|
||||
use of them?
|
||||
|
||||
|
||||
Therefore it is immediately written: "He that is faithful in that which is least," that is to
|
||||
say, in bodily things, "is faithful also in much," that is to say, in spiritual things. "And he
|
||||
that is unjust in the least," that is to say, by not giving to his needy brother succour of those
|
||||
things which are needful for the body, and which God hath made for all men, such an one is
|
||||
unjust also in much, that is to say, he will deal out spiritual things unfairly, this to one and
|
||||
that to another, and not according to their true spiritual needs. "If therefore," saith the Lord,
|
||||
"ye have not been faithful in the use of earthly riches which pass away, who will commit to your
|
||||
trust the true and abiding riches," that is, the spiritual riches of the word of God?
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,117 @@
|
||||
# Nocturn 2-3, 9th Sunday after Pentecost. Sourced from Tempora/Pent09-0.txt.
|
||||
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
|
||||
# Nocturn 2: St. Augustine sermon on Elijah as a type of Christ - one
|
||||
# continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Luke
|
||||
# 19:41-47, Jesus weeps over Jerusalem) skipped; Lectio8-9 one continuous
|
||||
# homily by Pope St. Gregory the Great, combined.
|
||||
id: post-pentecost-09
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Sermon 201 for the Season"
|
||||
text:
|
||||
la: >-
|
||||
In lectiónibus quæ nobis diébus istis recitántur, fratres caríssimi, frequénter admónui, ut non
|
||||
sequámur lítteram occidéntem, et vivificántem spíritum relinquámus. Sic enim Apóstolus ait:
|
||||
Líttera enim occídit, spíritus vivíficat. Si enim hoc tantum vólumus intellégere quod sonat in
|
||||
líttera, aut parvam, aut prope nullam ædificatiónem de divínis lectiónibus capiémus. Illa enim
|
||||
ómnia quæ recitántur, typus erant et imágo futurórum. In Judǽis enim figuráta, in nobis, grátia
|
||||
Dei donánte, compléta sunt.
|
||||
|
||||
|
||||
Beátus enim Elías typum hábuit Dómini Salvatóris. Sicut enim Elías a Judǽis persecutiónem passus
|
||||
est; ita et verus Elías Dóminus noster ab ipsis Judǽis reprobátus est et contémptus. Elías
|
||||
relíquit gentem suam; et Christus deséruit synagógam. Elías ábiit in desértum; et Christus venit
|
||||
in mundum. Elías in desérto corvis ministrántibus pascebátur; et Christus in desérto mundi hujus
|
||||
Géntium fide refícitur.
|
||||
|
||||
|
||||
Corvi enim illi qui beáto Elíæ, jubénte Dómino, ministrábant, Géntium pópulum figurábant.
|
||||
Proptérea et de géntium Ecclésia dícitur: Nigra sum et formósa, fília Jerúsalem. Unde est
|
||||
Ecclésia nigra et formósa? Nigra per natúram, formósa per grátiam. Unde nigra? Ecce in
|
||||
iniquitátibus concéptus sum, et in delíctis péperit me mater mea. Unde formósa? Aspérges me
|
||||
hyssópo, et mundábor: lavábis me, et super nivem dealbábor.
|
||||
en: >-
|
||||
Dearly beloved brethren, in the Lessons which are now being read to us day by day, I have often
|
||||
warned you that we must not follow the deathful letter, to the abandonment of the quickening
|
||||
spirit. For it is thus that the Apostle saith: "The letter killeth, but the spirit giveth life"
|
||||
(2 Cor. iii. 6). If we will understand only the plain meaning of the letter, we shall get little
|
||||
or no edification from our readings in the Divine Scriptures. All those things whereof we hear
|
||||
were types and images of things to come.
|
||||
|
||||
|
||||
The Blessed Elias was a type of the Lord our Saviour. Just as Elias was rejected by the Jews, so
|
||||
was the true Elias, even our Lord, rejected and despised by the same Jews. Elias went away out
|
||||
of his own country, and Christ hath left the synagogue Elias went into the desert, and Christ
|
||||
hath come into the world. Elias, when he was in the desert, was fed by ravens, and Christ in the
|
||||
desert of this world is comforted by the faith of the Gentiles.
|
||||
|
||||
|
||||
For the ravens which, at the command of the Lord, ministered unto Elias, were a type of the
|
||||
flock of Gentiles. Wherefore also it is said for the Gentile Church: "I am black, but comely, O
|
||||
daughters of Jerusalem!" (Cant. i. 4.) Why is the Church black but comely She is black by nature,
|
||||
but comely by grace. Why is she black? Because she must needs own: "Behold, I was shapen in
|
||||
iniquity, and in sin did my mother conceive me" (Ps. l. 7). Why is she comely? "Sprinkle me with
|
||||
hyssop, and I shall be clean wash me, and I shall be whiter than snow."
|
||||
responsory:
|
||||
la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
|
||||
en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 39 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Quod a flente Dómino illa Jerosolymórum subvérsio descríbitur, quæ a Vespasiáno et Tito Románis
|
||||
princípibus facta est, nullus qui históriam eversiónis ejúsdem legit, ignórat. Románi étenim
|
||||
príncipes denuntiántur, cum dícitur: Quia vénient dies in te, et circúmdabunt te inimíci tui
|
||||
vallo. Hoc quoque quod ádditur: Non relínquent in te lápidem super lápidem: étiam jam ipsa
|
||||
ejúsdem civitátis transmigrátio testátur; quia dum nunc in eo loco constrúcta est, ubi extra
|
||||
portam fúerat Dóminus crucifíxus, prior illa Jerúsalem, ut dícitur, fúnditus est evérsa.
|
||||
|
||||
|
||||
Cui ex qua culpa eversiónis suæ pœna fúerit illáta, subjúngitur: Eo quod non cognóveris tempus
|
||||
visitatiónis tuæ. Creátor quippe hóminum per incarnatiónis suæ mystérium hanc visitáre dignátus
|
||||
est; sed ipsa timóris et amóris ílius recordáta non est. Unde étiam per prophétam in increpatióne
|
||||
cordis humáni aves cæli ad testimónium deducúntur, dum dícitur: Milvus in cælo cognóvit tempus
|
||||
suum, turtur et hirúndo et cicónia custodiérunt tempus advéntus sui; pópulus autem meus non
|
||||
cognóvit judícium Dómini.
|
||||
|
||||
|
||||
Flevit étenim prius Redémptor ruínam pérfidæ civitátis, quam ipsa sibi cívitas non cognoscébat
|
||||
esse ventúram. Cui a flente Dómino recte dícitur: Quia si cognovísses, et tu; subáudi, fleres;
|
||||
quæ modo, quæ nescis quod ímminet, exsúltas. Unde et súbditur: Et quidem in hac die tua, quæ ad
|
||||
pacem tibi. Cum enim carnis se voluptátibus daret, et ventúra mala non prospíceret; in die sua,
|
||||
quæ ad pacem esse ei póterant, habébat.
|
||||
en: >-
|
||||
No man that hath read the history of the destruction of Jerusalem by the Roman Princes Vespasian
|
||||
and Titus, can be ignorant that it was of that destruction that the Lord spoke when He wept over
|
||||
the ruin of the city. It is these Princes that are pointed at where it is said "For the days
|
||||
shall come upon thee that thine enemies shall cast a trench about thee." The truth of what
|
||||
followeth: "They shall not leave in thee one stone upon another" is even now fulfilled in the
|
||||
change of site of the city, which hath been re-built round about that place without the gates,
|
||||
where the Lord was crucified, while the ancient city hath been, as I am told, rooted up from the
|
||||
very foundations.
|
||||
|
||||
|
||||
What the sin of Jerusalem was which brought upon her the punishment of this destruction, we find
|
||||
written after: "Because thou knewest not the time of thy visitation." The Maker of men, through
|
||||
the mystery of His Incarnation, was pleased to visit her, but she remembered not to fear and to
|
||||
love Him. Hence also the Prophet, rebuking the hardness of man's heart, calleth the birds of the
|
||||
air to testify against it, saying "The stork in the heaven knoweth her appointed time and the
|
||||
turtle, and the swallow, and the crane, observe the time of their coming but my people know not
|
||||
the judgment of the Lord" (Jer. viii. 7).
|
||||
|
||||
|
||||
The Saviour wept over the ruin of the unfaithful city, while she herself as yet knew not that it
|
||||
was coming. If thou hadst known, said He, even thou and we may understand Him to have meant thou
|
||||
wouldest thyself have wept, in place of making merry as thou now dost, knowing not what hangeth
|
||||
over thee. And hence He saith farther: "at least in this thy day, the things which belong unto
|
||||
thy peace." While she was giving herself up to fleshly pleasures, and casting no look ahead upon
|
||||
coming sorrows, she had still for a day in her power the things which might have brought unto
|
||||
her peace.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,124 @@
|
||||
# Nocturn 2-3, 10th Sunday after Pentecost. Sourced from Tempora/Pent10-0.txt.
|
||||
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
|
||||
# Nocturn 2: St. John Chrysostom on the Epistle to the Romans, on the guilt
|
||||
# of leading others into sin - one continuous excerpt (Lectio4-6). Nocturn
|
||||
# 3: Lectio7 bare incipit (Luke 18:9-14, the Pharisee and the publican)
|
||||
# skipped; Lectio8-9 one continuous homily by St. Augustine, combined.
|
||||
id: post-pentecost-10
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. John Chrysostom, Homily 25 on the Epistle to the Romans"
|
||||
text:
|
||||
la: >-
|
||||
Non putémus nos excusatiónem habitúros, si quando delictórum sócios invenérimus: nam istud,
|
||||
supplícium magis augébit. Quandóquidem et serpens magis punítus est quam múlier, quemádmodum et
|
||||
múlier plus quam vir. Et Jézabel majóres pœnas dedit, quam Achab víneæ raptor; ipsa quippe
|
||||
univérsum istud negótium texúerat, regíque lapsus occasiónem déderat. Igitur et tu quoque, si
|
||||
réliquis perditiónis causa fúeris, gravióra patiéris quam qui per te subvérsi sunt. Neque enim
|
||||
peccáre tantum in se perditiónis habet, quantum quod réliqui ad peccándum inducúntur.
|
||||
|
||||
|
||||
Itaque, si quando peccántes vidérimus, non solum non impellámus, sed et extrahámus ex ipso
|
||||
malítiæ bárathro, ne et aliénæ perditiónis pœnas demus. Recordémur quoque perpétuo terríbilis
|
||||
illíus tribunális, flúminis ígnei, vinculórum insolubílium, profundárum tenebrárum, stridórum
|
||||
déntium, venenosíque vermis. Sed dices: Benígnus est Deus. Ergo hæc ómnia verba sunt, et neque
|
||||
punítur dives ille Lázari contémptor, neque fátuæ vírgines a sponso rejiciúntur?
|
||||
|
||||
|
||||
Sed minátur ista tantúmmodo Deus? Utique ínquies. Et unde, dic quæso, tantam rem audes públice
|
||||
loqui, atque ex te ipso ferre senténtiam? Ego quippe et ex iis quæ dixit Deus, et ex iis quæ
|
||||
fecit, contrárium probáre pótero. Quod si propter futúra non credis, vel saltem propter ea quæ
|
||||
jam facta sunt, crede. Non enim certe minæ sunt et verba tantúmmodo, quæ facta sunt et in opus
|
||||
ipsum exiérunt. Quis ígitur totum orbem indúcto dilúvio stagnávit, ac grave illud naufrágium,
|
||||
omnimodámque géneris nostri perditiónem effécit? Nonne hæc ómnia et ália Deus illis íntulit?
|
||||
en: >-
|
||||
Let us not dream that we are ourselves to be held less guilty, when we find that we have not
|
||||
been alone in sin. On the contrary, such fellowship addeth to our punishment. The serpent was
|
||||
more heavily punished than Eve, and Eve than Adam, and Jezebel suffered more than Ahab, who took
|
||||
the vineyard of Naboth. She it had been that planned the whole matter, and opened the way for
|
||||
her husband's crime. Even so thou also, who shalt have caused another's perdition, shalt suffer
|
||||
more grievously than shall they, whom thou hast ruined. Since, for a man to commit sin himself is
|
||||
less wicked than to lead others into sin.
|
||||
|
||||
|
||||
If, therefore, we should see others sinning, let us not only not help them, but let us do what
|
||||
in us lieth to draw them out of the bottomless pit of destruction, lest we should suffer as
|
||||
accomplices in their trespass. Let our memory never forget that right awful judgment-seat, the
|
||||
river of fire, the chains that can never be unlocked, the darkness that cannot be pierced, the
|
||||
sound of teeth gnashing, the deadly worm. But thou sayest God is good. Are then all these things
|
||||
but idle words? Is there no punishment for the rich man which giveth no heed to Lazarus (Luke
|
||||
xvi. 20-26)? Doth the bridegroom open to the foolish virgins the door of the marriage-chamber
|
||||
(Matth. xxv. 1-12)?
|
||||
|
||||
|
||||
But these are perhaps only threats on God's part, no doubt, quoth thou. I ask thee: How darest
|
||||
thou say such a thing out loud, and deliver this judgment from thine own imagining? For sooth, I
|
||||
can prove to thee, from the things which God hath done, that thou art wrong. If thou wilt not
|
||||
believe for things to come, at least believe for things past. Of them at least it cannot be said
|
||||
that they are nought but threats and mere words, for they have happened, and actually been
|
||||
realised in fact. Who was He which brought in a great flood, until the whole land was standing
|
||||
water, and our whole race perished, save eight persons? Was it not God, and none other, Which
|
||||
brought upon them all these things, and more also?
|
||||
responsory:
|
||||
la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
|
||||
en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Sermon 36 on the Words of the Lord"
|
||||
text:
|
||||
la: >-
|
||||
Díceret saltem pharisǽus: Non sum sicut multi hómines. Quid est, céteri hómines, nisi omnes
|
||||
præter ipsum? Ego, inquit, justus sum, céteri peccatóres. Non sum sicut céteri hómines, injústi,
|
||||
raptóres, adúlteri. Et ecce tibi ex vicíno publicáno majóris tumóris occásio: Sicut, inquit,
|
||||
publicánus iste. Ego, inquit, solus sum: iste de céteris est. Non sum, inquit, talis, qualis
|
||||
iste, per justítias meas, quibus iníquus non sum.
|
||||
|
||||
|
||||
Jejúno bis in sábbato, décimas do ómnium quæ possídeo. Quid rogáverit Deum, quære in verbis ejus,
|
||||
nihil invénies. Ascéndit oráre: nóluit Deum rogáre, sed se laudáre. Parum est, non Deum rogáre,
|
||||
sed se laudáre; ínsuper et rogánti insultáre. Publicánus autem de longínquo stabat et Deo tamen
|
||||
ipse appropinquábat: cordis consciéntia eum removébat, píetas applicábat. Publicánus autem de
|
||||
longínquo stabat, sed Dóminus eum de propínquo attendébat.
|
||||
|
||||
|
||||
Excélsus enim Dóminus, et humília réspicit; excélsos autem, qualis erat ille pharisǽus, a longe
|
||||
cognóscit. Excélsa quidem Deus a longe cognóscit, sed non ignóscit. Adhuc audi humilitátem
|
||||
publicáni. Parum est, quia de longínquo stabat: nec óculos suos ad cælum levábat: ut aspicerétur,
|
||||
non aspiciébat; respícere sursum non audébat: premébat consciéntia, spes sublevábat. Adhuc audi:
|
||||
Percutiébat pectus suum. Pœnas a se ipso exigébat; proptérea Dóminus confiténti parcébat.
|
||||
Percutiébat pectus suum, dicens: Dómine, propítius esto mihi peccatóri. Ecce qui rogat. Quid
|
||||
miráris, si Deus ignóscit, quando ipse agnóscit?
|
||||
en: >-
|
||||
The Pharisee might at least have said: "I am not as many men are." But what meaneth "other men"?
|
||||
All other men except himself. "I," said he, "am righteous; others are sinners." "I am not as
|
||||
other men are, extortioners, unjust, adulterers," and then he took occasion, from the
|
||||
neighborhood of the publican, to plume himself "or even," quoth he, "as this publican." "I am
|
||||
alone," he thought, "that publican" is one of the others. Mine own righteousness maketh the gulf
|
||||
between me and the wicked, such as he is.
|
||||
|
||||
|
||||
"I fast twice in the week; I give tithes of all that I possess." If we look in his prayer to find
|
||||
what he went to the Temple to pray to God for, we shall find nothing. He went up to pray, but his
|
||||
prayer was not a request of anything from God, but a glorification of himself. It was little
|
||||
enough not to pray to God, but he also glorified himself and despised his neighbour. But the
|
||||
publican stood afar off and yet drew nigh to God. Self-knowledge bade him keep at a distance, but
|
||||
his earnestness made him close. The publican stood afar off, but the Lord was at hand to hear
|
||||
him.
|
||||
|
||||
|
||||
"Though the Lord be high, yet hath He respect unto the lowly" but the proud, such as was this
|
||||
Pharisee, "He knoweth afar off" (Ps. cxxxvii. 6). He knoweth the proud, all the same, but they
|
||||
are afar off from Him. Consider now the lowliness of the publican. It was not only that he stood
|
||||
afar off, but "he would not lift up so much as his eyes unto heaven." He looked carefully, lest
|
||||
he should look up, he dared not to lift up his eyes unto heaven. Self-knowledge kept him down,
|
||||
though hope raised him up. Consider again, how that he "smote upon his breast." He afflicted
|
||||
himself, and therefore the Lord had compassion upon his acknowledgment of guilt. He smote upon
|
||||
his breast, saying "Lord, be merciful to me a sinner." Hearken here to a prayer and wonderest
|
||||
thou that when the sinner remembereth, God forgetteth.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,123 @@
|
||||
# Nocturn 2-3, 11th Sunday after Pentecost. Sourced from Tempora/Pent11-0.txt.
|
||||
# See post-pentecost-02.yml for sweep method/responsory-reuse note. This is
|
||||
# the last Sunday of the season with its own proper Nocturn 2 content in the
|
||||
# source (Pent12 onward have Lectio7-9 only).
|
||||
# Nocturn 2: St. Jerome's Exposition of Isaiah, on Hezekiah's illness as a
|
||||
# type - one continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit
|
||||
# (Mark 7:31-37, the healing of the deaf-mute, "Ephphetha") skipped;
|
||||
# Lectio8-9 one continuous homily by Pope St. Gregory the Great, combined.
|
||||
id: post-pentecost-11
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "St. Jerome, Priest, Exposition of the Prophet Isaiah, Book 11, ch. 38"
|
||||
text:
|
||||
la: >-
|
||||
Ne elevarétur cor Ezechíæ post incredíbiles triúmphos et de média captivitáte victóriam,
|
||||
infirmitáte córporis sui visitátur, et audit se esse moritúrum; ut convérsus ad Dóminum flectat
|
||||
senténtiam ejus. Quod quidem et in Jona prophéta légimus, et in comminatiónibus contra David: quæ
|
||||
dicúntur futúra, nec facta sunt, non Deo mutánte senténtiam, sed provocánte humánum genus ad
|
||||
notítiam sui. Dóminus enim pœ́nitens est super malítiis. Convertítque Ezechías fáciem suam ad
|
||||
paríetem, quia ad templum ire non póterat.
|
||||
|
||||
|
||||
Audiénsque se esse moritúrum, non precátur vitam et annos plúrimos, sed in Dei judício, quid
|
||||
velit præstáre, dimíttit. Nóverat enim idcírco Deo placuísse Salomónem, quod annos vitæ non
|
||||
petíerit amplióres; sed itúrus ad Dóminum narrat ópera sua, quómodo ambuláverit coram eo in
|
||||
veritáte et in corde perfécto. Felix consciéntia, quæ afflictiónis témpore bonórum óperum
|
||||
recordátur. Beáti enim mundo corde: quóniam ipsi Deum vidébunt.
|
||||
|
||||
|
||||
Flevit autem fletu magno, propter promissiónem Dómini ad David, quam vidébat in sua morte
|
||||
peritúram. Eo enim témpore Ezechías fílios non habébat; nam post mortem ejus Manásses cum
|
||||
duódecim esset annórum, regnáre cœpit in Judǽa: ex quo perspícuum est, post tértium annum
|
||||
concéssæ vitæ Manássen esse generátum. Ergo iste omnis est fletus, quod desperábat Christum de
|
||||
suo sémine nascitúrum.
|
||||
en: >-
|
||||
Lest the heart of Hezekiah should be puffed up by his strange and unlooked for triumphs, and by
|
||||
his victory when he was but a prisoner, he was visited by bodily weakness, and told that he was
|
||||
to die that he might betake himself to the Lord, and turn Him from carrying out the sentence.
|
||||
This is not because that God is a Being capable of changing His mind, but because He willeth to
|
||||
mankind to know Him, how that "He repenteth Him of the evil" (Joel ii. 13). Hezekiah turned his
|
||||
face unto the wall, not being able to go up to the Temple.
|
||||
|
||||
|
||||
Having been told that he was about to die, he prayed not for life and many years, but left it to
|
||||
God to do as in His good judgment He was pleased to will. He knew how this had pleased God on
|
||||
the part of Solomon (3 Kings iii. 11). So, when he betook him to the Lord, he only made mention
|
||||
of his works, how he had walked before Him in truth, and with a perfect heart. Happy is he whose
|
||||
conscience in the hour of affliction can assure him of good works. Yea, "blessed are the pure in
|
||||
heart, for they shall see God" (Matth. v. 8).
|
||||
|
||||
|
||||
"And Hezekiah wept sore." He had then no children, and it seemed as though the promise which God
|
||||
had made unto David, that his seed should endure for ever, was about to fail in his own death.
|
||||
It is written that "Manasseh was twelve years old when he began to reign" (xxi. 1) - whence it is
|
||||
evident that Hezekiah begat him not till after three years of his new lease of life. Sore
|
||||
therefore wept he, when all hope was torn from him that the Messiah should spring from his seed.
|
||||
responsory:
|
||||
la: "Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
|
||||
en: "Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 10, Book 1 on Ezekiel"
|
||||
text:
|
||||
la: >-
|
||||
Quid est quod creátor ómnium Deus, cum surdum et mutum sanáre voluísset, in aures illíus suos
|
||||
dígitos misit, et éxspuens linguam ejus tétigit? Quid per dígitos Redemptóris, nisi dona Sancti
|
||||
Spíritus designántur? Unde cum in álio loco ejecísset dæmónium, dixit: Si in dígito Dei eício
|
||||
dæmónia, profécto pervénit in vos regnum Dei. Ex quo utróque loco collígitur, quia dígitus
|
||||
Spíritus vocátur. Dígitos ergo in aurículas míttere, est per dona Spíritus Sancti mentem surdi ad
|
||||
obediéndum aperíre.
|
||||
|
||||
|
||||
Quid est vero, quod éxspuens linguam ejus tétigit? Salíva nobis est ex ore Redemptóris, accépta
|
||||
sapiéntia in elóquio divíno. Salíva quippe ex cápite défluit in ore. Ea ergo sapiéntia, quæ ipse
|
||||
est, dum lingua nostra tángitur, mox ad prædicatiónis verba formátur. Qui suspíciens in cælum,
|
||||
ingémuit: non quod ipse necessárium gémitum habéret, qui dabat quod postulábat; sed nos ad eum
|
||||
gémere, qui cælo prǽsidet, dócuit: ut et aures nostræ per donum Spíritus Sancti aperíri, et
|
||||
lingua per salívam oris, id est, per sciéntiam divínæ locutiónis, solvi débeat ad verba
|
||||
prædicatiónis.
|
||||
|
||||
|
||||
Cui mox, Ephphétha, id est, Adaperíre dícitur: et statim apértæ sunt aures ejus, et solútum est
|
||||
vínculum linguæ ejus. Qua in re notándum est, quia propter clausas aures dictum est, Adaperíre.
|
||||
Sed cui aures cordis ad obediéndum apértæ fúerint, ex subsequénti procul dúbio étiam linguæ ejus
|
||||
vínculum sólvitur; ut bona quæ ipse fécerit, étiam faciénda áliis loquátur. Ubi bene ádditur: Et
|
||||
loquebátur recte. Ille enim recte lóquitur, qui prius obediéndo fécerit quæ loquéndo ádmonet esse
|
||||
faciénda.
|
||||
en: >-
|
||||
What signifieth it that when God, the Maker of all, would heal a deaf and dumb man, "He put His
|
||||
Fingers into his ears, and He spit, and touched his tongue." What is figured by the Fingers of
|
||||
the Redeemer but the gifts of the Holy Ghost? Hence it is written in another place (Luke xi. 20)
|
||||
that after He had cast out an evil spirit, He said: "If I with the finger of God cast out
|
||||
devils, no doubt the kingdom of God is come upon you." By setting this passage together with
|
||||
another (Matth. xii. 28) we see that the Spirit is called the Finger. For our Lord, then, to put
|
||||
His Fingers into the deaf man's ears was by the gift of the Holy Spirit to enlighten his dark
|
||||
mind unto obedience.
|
||||
|
||||
|
||||
That signifieth it also that "He spit and touched his tongue." We receive spittle out of the
|
||||
Redeemer's mouth upon our tongues when we receive wisdom to speak God's truth. Spittle is a
|
||||
secretion of the head which floweth into the mouth. And so, that wisdom, which is Himself, the
|
||||
great Head of His Church, as soon as it hath touched our tongue, doth straightway take the form
|
||||
of preaching. "And looking up to heaven, He sighed," not that He had any need to sigh, Who gave
|
||||
whatsoever He asked, but that He was fain to teach us to look up and sigh toward Him Whose
|
||||
throne is in heaven, confessing our need, that our ears should be opened by the gift of the Holy
|
||||
Spirit, and our tongue loosed by the spittle of our Saviour's Mouth, before we can use it to
|
||||
preach to others.
|
||||
|
||||
|
||||
"And He said unto him: Ephphatha, that is, be opened. And straightway his ears were opened, and
|
||||
the string of his tongue was loosed." Herein we must remark the command, "Be opened" was
|
||||
addressed to the deaf ears, but the tongue also was immediately loosed. Just so, when the ears of
|
||||
a man's heart have been opened to learn the obedience of faith, the string of his tongue also is
|
||||
thereupon loosed, that he may exhort others to do the good things which himself doth. It is well
|
||||
added "And he spake plain." He only doth well preach obedience to others who hath first learnt
|
||||
himself to obey.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,64 @@
|
||||
# Nocturn 3, 12th Sunday after Pentecost. Sourced from Tempora/Pent12-0.txt.
|
||||
# See post-pentecost-02.yml for sweep method note. From this Sunday onward
|
||||
# through the rest of the post-Pentecost season, the source carries no
|
||||
# proper Nocturn 2 (Lectio4-6) content of its own - only the Nocturn 3
|
||||
# Gospel+homily slot. Lectio7 is a bare "Et réliqua" incipit (Luke 10:23-37,
|
||||
# the Good Samaritan) and is not authored per this project's convention;
|
||||
# Lectio8-9 is one continuous homily by the Venerable Bede, combined.
|
||||
id: post-pentecost-12
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "The Venerable Bede, Priest, Book 3, ch. 43 on Luke 10"
|
||||
text:
|
||||
la: >-
|
||||
Non óculi scribárum et pharisæórum, qui corpus tantum Dómini vidére; sed illi beáti óculi, qui
|
||||
ejus possunt cognóscere sacraménta, de quibus dícitur: Et revelásti ea párvulis. Beáti óculi
|
||||
parvulórum, quibus et se et Patrem Fílius reveláre dignátur. Abraham exsultávit ut vidéret diem
|
||||
Christi; et vidit, et gavísus est. Isaías quoque, et Michǽas, et multi álii prophétæ vidérunt
|
||||
glóriam Dómini, qui et proptérea Vidéntes sunt appelláti; sed hi omnes, a longe aspiciéntes et
|
||||
salutántes, per spéculum et in ænígmate vidérunt.
|
||||
|
||||
|
||||
Apóstoli autem, in præsentiárum habéntes Dóminum, convescentésque ei, et quæcúmque voluíssent
|
||||
interrogándo discéntes, nequáquam per Angelos aut várias visiónum spécies opus habébant docéri.
|
||||
Quos vero Lucas multos prophétas et reges dicit, Matthǽus apértius prophétas et justos appéllat.
|
||||
Ipse sunt enim reges magni; quia tentatiónum suárum mótibus non consentiéndo succúmbere, sed
|
||||
regéndo præésse novérunt.
|
||||
|
||||
|
||||
Et ecce quidam legisperítus surréxit, tentans eum et dicens: Magíster, quid faciéndo vitam
|
||||
ætérnam possidébo? Legisperítus, qui de vita ætérna Dóminum tentans intérrogat, occasiónem, ut
|
||||
reor, tentándi de ipsis Dómini sermónibus sumpsit, ubi ait: Gaudéte autem quod nómina vestra
|
||||
scripta sunt in cælis. Sed ipsa sua tentatióne declárat quam vera sit illa Dómini conféssio, qua
|
||||
Patri lóquitur: Quod abscondísti hæc a sapiéntibus, et prudéntibus, et revelásti ea párvulis.
|
||||
en: >-
|
||||
Blessed were the eyes not of Scribes and Pharisees, which saw but the Body of the Lord, but those
|
||||
eyes, eyes blessed indeed, which were able to see those things whereof it is written "Thou hast
|
||||
hid these things from the wise and prudent, and hast revealed them unto babes." Blessed are the
|
||||
eyes of those little ones unto whom it seemeth good in the eyes of the Son to reveal Himself and
|
||||
the Father also. Abraham rejoiced to see the day of Christ and he saw it, and was glad (John
|
||||
viii. 56). Isaiah, and Micah, and many among the Prophets, saw the glory of the Lord, wherefore
|
||||
also they be called Seers, but all they beheld it and hailed it afar off, seeing but as through a
|
||||
glass, darkly (1 Cor. xiii. 12).
|
||||
|
||||
|
||||
Otherwise were the Apostles, who saw the Lord face to face, eating with Him, and learning from
|
||||
Him by asking whatsoever they listed. For them there was no need to be taught by Angels, or the
|
||||
shifting fabric of visions. They whom Luke doth call Prophets and kings, Matthew nameth as
|
||||
"Prophets and righteous men" (xiii. 17). Righteous men are indeed mighty kings, who know how to
|
||||
lord it over their own rebellious temptations, instead of falling under them to become their
|
||||
slaves.
|
||||
|
||||
|
||||
"And, behold, a certain lawyer stood up, and tempted Him, saying Master, what shall I do to
|
||||
inherit eternal life?" This lawyer, who stood up to ask the Lord a tempting question touching
|
||||
eternal life, took the subject of his asking, as I think, from the words which the Lord had just
|
||||
uttered, when He said "Rejoice, because your names are written in heaven." But his attempt was a
|
||||
proof of the truth of that which the Lord immediately added "I thank thee, O Father, Lord of
|
||||
heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed
|
||||
them unto babes!"
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,68 @@
|
||||
# Nocturn 3, 13th Sunday after Pentecost (temporalId post-pentecost-13) -
|
||||
# today's date, 2026-08-23, the date that surfaced this whole gap. Sourced
|
||||
# from Tempora/Pent13-0.txt. See post-pentecost-02.yml for sweep method
|
||||
# note; this Sunday has no proper Nocturn 2 in the source (same as
|
||||
# post-pentecost-12 onward). Lectio7 is a bare "Et réliqua" incipit (Luke
|
||||
# 17:11-19, the ten lepers) and is not authored per this project's
|
||||
# convention; Lectio8-9 is one continuous homily by St. Augustine, combined.
|
||||
id: post-pentecost-13
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Book 2, Questions on the Gospels, ch. 40"
|
||||
text:
|
||||
la: >-
|
||||
De decem leprósis, quos Dóminus ita mundávit, cum ait: Ite, osténdite vos sacerdótibus; quæri
|
||||
potest, cur eos ad sacerdótes míserit, ut cum irent, mundaréntur. Nullum enim eórum, quibus hæc
|
||||
corporália benefícia prǽstitit, invenítur misísse ad sacerdótes, nisi leprósos. Nam et illum a
|
||||
lepra mundáverat, cui dixit: Vade, osténde te sacerdótibus, et offer pro te sacrifícium, quod
|
||||
præcépit Móyses, in testimónium illis. Quæréndum ígitur est, quid ipsa lepra signíficet: non
|
||||
enim sanáti, sed mundáti dicúntur, qui ea caruérunt. Colóris quippe vítium est, non valetúdinis,
|
||||
aut integritátis sénsuum atque membrórum.
|
||||
|
||||
|
||||
Leprósi ergo non absúrde intélligi possunt, qui sciéntiam veræ fídei non habéntes, várias
|
||||
doctrínas profiténtur erróris. Non enim abscóndunt imperítiam suam; sed pro summa perítia
|
||||
próferunt in lucem, et jactántia sermónis osténtant. Nulla porro falsa doctrína est, quæ non
|
||||
áliqua vera intermísceat. Vera ergo falsis inordináte permíxta, in una disputatióne vel narratióne
|
||||
hóminis, tamquam in uníus córporis colóre apparéntia, signíficant lepram, tamquam veris falsísque
|
||||
colórum variántem atque maculántem.
|
||||
|
||||
|
||||
Hi autem tam vitándi sunt Ecclésiæ, ut, si fíeri potest, lóngius remóti, magno clamóre Christum
|
||||
interpéllent; sicut isti decem stetérunt a longe, et levavérunt vocem, dicéntes: Jesu præcéptor,
|
||||
miserére nostri. Nam et quod præceptórem vocant, quo nómine néscio utrum quisquam Dóminum
|
||||
interpelláverit pro medicína corporáli; satis puto significáre, lepram falsam esse doctrínam,
|
||||
quam bonus præcéptor abstérgit.
|
||||
en: >-
|
||||
The ten lepers "lifted up their voices and said: Jesus, Master, have mercy on us. And when He
|
||||
saw them, He said unto them: Go, show yourselves unto the Priests. And it came to pass that, as
|
||||
they went, they were cleansed." Question: why did the Lord send them unto the Priests, that, as
|
||||
they went, they might be cleansed? Lepers were the only class among those upon whose bodies He
|
||||
worked mercy, whom we find that He sent unto the Priests. It is written in another place that He
|
||||
said to a leper whom He had cleansed: "Go, and show thyself to the Priest, and offer for thy
|
||||
cleansing according as Moses commanded, for a testimony unto them" (Luke v. 14, Lev. xiv. seq.)
|
||||
We ask then, of what leprosy was a type, whereof they that were ridded were called, not
|
||||
"healed," but "cleansed." It is a disease which doth first appear in the skin, but destroyeth
|
||||
not immediately the strength, nor the use of feeling and the limbs.
|
||||
|
||||
|
||||
The lepers, therefore, we may not absurdly suppose such to be figured as have not the knowledge
|
||||
of the true faith, but do show forth diverse-coloured teachings of error. They hide not their
|
||||
witlessness, but do use all such wit as they have to make it manifest, and proclaim it in
|
||||
high-sounding phrases. There is no false doctrine but hath some truth mixed up with it. A man's
|
||||
discourse then, with some truths in it unequally mingled with falsehoods, and all confounded in
|
||||
one mass, is like to the body of one that is stricken with leprosy, whereon all manner of foul
|
||||
colours do appear in this and that place along with the true colour of skin.
|
||||
|
||||
|
||||
Such men as these are banished out of the walls of the Church, to the end that haply when they
|
||||
stand afar off they may lift up their voices and cry to Christ for pardon, just as those ten men
|
||||
that were lepers, which stood afar off, outside the village, lifted up their voices and said
|
||||
"Jesus, Master, have mercy on us." That they styled Him Master, by which title I know not if any
|
||||
besought the Lord for bodily healing, I think doth sufficiently show that leprosy signifieth
|
||||
false doctrine, whereof the Good Master doth cleanse us.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,59 @@
|
||||
# Nocturn 3, 14th Sunday after Pentecost. Sourced from Tempora/Pent14-0.txt.
|
||||
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
|
||||
# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 6:24-33, "No
|
||||
# man can serve two masters") skipped; Lectio8-9 one continuous homily by
|
||||
# St. Augustine, combined.
|
||||
id: post-pentecost-14
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine, Bishop of Hippo, Book 2 on the Lord's Sermon on the Mount, ch. 14"
|
||||
text:
|
||||
la: >-
|
||||
Nemo potest duóbus dóminis servíre. Ad hanc ipsam intentiónem referéndum est quod consequénter
|
||||
expónit, dicens: Aut enim unum ódio habébit, et álterum díliget; aut álterum patiétur, et álterum
|
||||
contémnet. Quæ verba diligénter consideránda sunt: nam, qui sint duo dómini, deínceps osténdit,
|
||||
cum dicit: Non potéstis Deo servíre, et mammónæ. Mammóna apud Hebrǽos divítiæ appellári dicúntur.
|
||||
Cóngruit et Púnicum nomen; nam lucrum Púnice mammon dícitur.
|
||||
|
||||
|
||||
Sed qui servit mammónæ, illi útique servit, qui rebus istis terrénis mérito suæ perversitátis
|
||||
præpósitus, magistrátus hujus sǽculi a Dómino dícitur. Aut enim unum ódio habébit homo, et
|
||||
álterum díliget, id est, Deum; aut álterum patiétur, et álterum contémnet. Patiétur enim durum et
|
||||
perniciósum dóminum, quisquis servit mammónæ; sua enim cupiditáte implicátus, súbditur diábolo,
|
||||
et non eum díligit. Quis enim est qui díligat diábolum? sed tamen pátitur.
|
||||
|
||||
|
||||
Ideo, inquit, dico vobis, non habére sollicitúdinem ánimæ vestræ quid edátis, neque córpori
|
||||
vestro quid induátis; ne forte, quamvis jam supérflua non quærántur, propter ipsa necessária cor
|
||||
duplicétur, et ad ipsa conquirénda, nostra detorqueátur inténtio, cum áliquid quasi
|
||||
misericórditer operámur: id est, ut cum consúlere alícui vidéri vólumus, nostrum emoluméntum ibi
|
||||
pótius, quam illíus utilitátem attendámus; et ídeo nobis non videámur peccáre, quia non
|
||||
supérflua, sed necessária sunt, quæ cónsequi vólumus.
|
||||
en: >-
|
||||
"No man can serve two masters," and this is further explained "for either he will hate the one,
|
||||
and love the other; or else he will hold to the one, and despise the other." These words we
|
||||
ought carefully to weigh, for the Lord showeth straightway who be the two masters whom we have
|
||||
choice of: "Ye cannot serve God and Mammon." Mammon is a term which the Hebrews are said to use
|
||||
for riches. It is also a Carthaginian word for the Punic for "gain" is "mammon."
|
||||
|
||||
|
||||
He which serveth mammon, serveth that evil one who hath perversely chosen to be lord of these
|
||||
earthly things, and is called by the Lord "the prince of this world" (John xiv. 30). Of these
|
||||
two masters, either a man will hate the one and love the other, that is God or he will hold to
|
||||
the one and despise the other. He which serveth mammon holdeth to an hard and destroying master,
|
||||
for he is led captive by his lust, and sold a slave to the devil, and him loveth no man is there
|
||||
any man that loveth the devil And yet there be that hold to him.
|
||||
|
||||
|
||||
"Therefore, I say unto you, Take no thought for your life, what ye shall eat, or what ye shall
|
||||
drink; nor yet for your body, what ye shall put on", lest, albeit such things are not idle, but
|
||||
needful to be sought after, yet the seeking for things even needful should divide the heart and
|
||||
our intention should be corrupted when we do something as it were mercifully that is, lest, when
|
||||
we would seem to be seeking another's good, it should be profit to ourselves, rather than
|
||||
benefit to him, that we seek and therefore we seem not to ourselves to sin, because we would
|
||||
seek things not idle, but needful.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,71 @@
|
||||
# Nocturn 3, 16th Sunday after Pentecost. Sourced from Tempora/Pent16-0.txt.
|
||||
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
|
||||
# proper Nocturn 2 in the source). Lectio7 bare incipit (Luke 14:1-11, the
|
||||
# healing of the man with dropsy) skipped; Lectio8-9 one continuous homily
|
||||
# by St. Ambrose, combined.
|
||||
id: post-pentecost-16
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Bishop of Milan, Book 7 on Luke 14"
|
||||
text:
|
||||
la: >-
|
||||
Curátur hydrópicus, in quo fluxus carnis exúberans ánimæ gravábat offícia, spíritus exstinguébat
|
||||
ardórem. Deínde docétur humílitas, dum in illo convívio nuptiáli appeténtia loci superióris
|
||||
arcétur; cleménter tamen, ut persuásio humanitátis aspertitátem coërcitiónis exclúderet, rátio
|
||||
profíceret ad persuasiónis efféctum, et corréctio emendáret afféctum. Huic quasi próximo límine
|
||||
humánitas copulátur: quæ ita Domínicæ senténtiæ definitióne distínguitur, si in páuperes et
|
||||
débiles conferátur: nam hospitálem esse remuneratúris, afféctus avarítiæ est.
|
||||
|
||||
|
||||
Postrémo jam quasi eméritæ milítiæ viro contemnendárum stipéndium præscríbitur facultátum: quod
|
||||
neque ille, qui stúdiis inténtus inferióribus possessiónes sibi terrénas coémit, regnum cæli
|
||||
possit adipísci, cum Dóminus dicat: Vende ómnia tua, et séquere me: nec ille, qui emit boves, cum
|
||||
Eliséus occíderit, et pópulo divíserit quos habébat: et ille qui duxit uxórem, cógitet quæ mundi
|
||||
sunt, non quæ Dei. Non quo conjúgium reprehendátur, sed quia ad majórem honórem vocétur
|
||||
intégritas: quóniam múlier innúpta et vídua cógitat quæ sunt Dómini, ut sit sancta córpore et
|
||||
spíritu.
|
||||
|
||||
|
||||
Sed ut in grátiam, ut supra cum víduis, ita nunc étiam cum conjúgibus revertámur: non refúgimus
|
||||
opiniónem, quam sequúntur pleríque, ut tria génera hóminum a consórtio magnæ illíus cœnæ
|
||||
æstimémus exclúdi: Gentílium, Judæórum, Hæreticórum. Et ídeo Apóstolus avarítiam dicit esse
|
||||
fugiéndam; ne impedíti more Gentíli, iniquitáte, malítia, impudicítia, avarítia, ad regnum
|
||||
Christi perveníre nequeámus. Omnis enim immúndus aut avárus, quod est idolórum sérvitus, non
|
||||
habet hereditátem in regno Christi et Dei.
|
||||
en: >-
|
||||
Now is healed this man sick of the dropsy, in whom too much watery matter had well-nigh drowned
|
||||
the functions of life, and quenched the fire of understanding. Anon, a lesson is given in
|
||||
lowly-mindedness, when it is forbidden to the guests at a marriage feast to go and sit down
|
||||
unasked in the highest room, albeit the Lord spake gently, that the teaching of courtesy might
|
||||
forestall a harsh rebuke, reason prevail by dint of persuasion, and the desires be bent to follow
|
||||
the instruction. And upon this, as next-door neighbour, cometh courtesy, which is so called by
|
||||
the Lord, when it is shown to the poor and weak, since to show it to them from whom we are to
|
||||
receive aught, is but a movement of self-interest.
|
||||
|
||||
|
||||
Lastly, as to a soldier that hath served his full time, is apportioned a reward for esteeming
|
||||
lightly of riches so he only can inherit the kingdom of God, whose soul is not given to seek
|
||||
after lower ends, and who purchaseth not to himself earthly possessions whereas the Lord saith:
|
||||
"Sell that thou hast, and follow Me" (Matth. xix. 21). Neither can he gain it that buyeth oxen,
|
||||
which beasts Elisha slew and gave unto the people (3 Kings xix. 21). Neither can he win it which
|
||||
hath married a wife and therefore cannot come, for "he that is unmarried careth for the things
|
||||
that belong to the Lord, how he may please the Lord but he that is married careth for the things
|
||||
that are of the world, how he may please his wife" (1 Cor. vii. 32, 33). Not that this is to be
|
||||
taken for blame of marriage, but only that virginity is the more honourable way, since "the
|
||||
unmarried woman" and the widow "careth for the things of the Lord, that she may be holy both in
|
||||
body and in spirit" (34).
|
||||
|
||||
|
||||
But in all fairness, having thus spoken concerning widows, let us betake ourselves again among
|
||||
the married, and join with them in entertaining the opinion which is held by so many, that there
|
||||
are only three classes of men who are shut out from the great supper named in the gospel, which
|
||||
three classes are Heathens, Jews, and Heretics. And therefore it is that the Apostle warneth us
|
||||
that we "walk not as other Gentiles walk," in malice and bitterness, and uncleanness, and
|
||||
covetousness, and so have no entry into the kingdom of Christ, since "no unclean person, nor
|
||||
covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God"
|
||||
(Eph. iv. 17, v. 5).
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,74 @@
|
||||
# Nocturn 3, 17th Sunday after Pentecost. Sourced from Tempora/Pent17-0.txt.
|
||||
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
|
||||
# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:34-46, the
|
||||
# great commandment) skipped; Lectio7-9's homily by St. John Chrysostom is
|
||||
# one continuous work, combined.
|
||||
id: post-pentecost-17
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. John Chrysostom, Homily 72 on Matthew"
|
||||
text:
|
||||
la: >-
|
||||
Sadducǽis confúsis, pharisǽi rursus aggrediúntur; cumque quiéscere oportéret, decertáre
|
||||
voluérunt: et legis perítiam profiténtem præmíttunt, non díscere, sed tentáre cupiéntes; ac ita
|
||||
intérrogant: Quodnam primum mandátum in lege sit. Nam cum primum illud sit, Díliges Dóminum Deum
|
||||
tuum: putántes causas sibi allatúrum ad mandátum hoc corrigéndum, áliquid addéndo, quóniam Deum
|
||||
se faciébat, hoc modo intérrogant. Quid ígitur Christus? Ut osténdat idcírco ad hæc eos
|
||||
devenísse, quia nulla in eis esset cáritas, sed invídiæ livóre tabéscerent: Díliges, inquit,
|
||||
Dóminum Deum tuum: hoc primum et magnum mandátum est. Secúndum autem símile huic: Díliges
|
||||
próximum tuum sicut teípsum.
|
||||
|
||||
|
||||
Quam ob rem símile est huic? Quóniam hoc illud indúcit, et ab illo rursus munítur. Quicúmque
|
||||
enim male agit, ódio habet lucem, et non venit ad lucem. Et rursus: Dixit insípiens in corde suo,
|
||||
Non est Deus. Deínde séquitur: Corrúpti sunt, et abominábiles facti sunt in stúdiis suis. Et
|
||||
íterum: Radix ómnium malórum avarítia est; quam quidam appeténtes, erravérunt a fide. Et, Qui
|
||||
díligit me, mandáta mea servábit: quorum caput et radix est: Díliges Dóminum Deum tuum, et
|
||||
próximum tuum sicut teípsum.
|
||||
|
||||
|
||||
Si ergo dilígere Deum, dilígere próximum est: (nam si díligis me, o Petre, inquit, pasce oves
|
||||
meas) si étiam diléctio próximi facit ut mandáta custódias: mérito ait in his totam legem et
|
||||
prophétas pendére. Et quemádmodum in superióribus, cum de resurrectióne interrogarétur, plus
|
||||
dócuit quam tentántes petébant; sic in hoc loco de primo interrogátus mandáto, secúndum étiam non
|
||||
valde quam primum inférius, sponte áttulit; secúndum enim est primo símile. Ita occúlte
|
||||
insinuávit, ódio illos ad quæréndum incitári. Cáritas enim, inquit, non æmulátur.
|
||||
en: >-
|
||||
When the Pharisees had heard that Christ had put the Sadducees to silence, they gathered
|
||||
themselves together for a fresh attack just when it behoved them to be quiet, they willed to
|
||||
contend and so they put forward one of themselves who professed skill in the law, not wishing to
|
||||
learn, but to lay a snare. This person therefore proposed the question: "Which is the great
|
||||
commandment in the law?" The first and great commandment is: "Thou shalt love the Lord thy God,"
|
||||
but they expected that He would make some exception or addition to this in His Own case, since
|
||||
He made Himself God (John x. 33). With this expectation they asked Him the question, but what
|
||||
said Christ? To show that they had adopted this course, because they were loveless, and sick
|
||||
with envy, He answered: "Thou shalt love the Lord thy God with all thy heart, and with all thy
|
||||
soul, and with all thy mind. This is the first and great commandment. And the second is like
|
||||
unto it: "Thou shalt love thy neighbour as thyself."
|
||||
|
||||
|
||||
Why is this second commandment like unto the first Because the first is the second's source and
|
||||
sanction. "For every one that doeth evil hateth the light, neither cometh to the light" (John
|
||||
iii. 20). And again: "The fool hath said in his heart There is no God" and there followeth: "They
|
||||
are corrupt, and become abominable in their works" (Ps. xiii. 1). And yet again: "The love of
|
||||
money is the root of all evil which while some coveted after, they have erred from the faith" (1
|
||||
Tim. vi. 10). And yet once more: "If ye love Me, keep My commandments" (John xiv. 15), of which
|
||||
commandments the head and root is "Thou shalt love the Lord thy God and thy neighbour as
|
||||
thyself."
|
||||
|
||||
|
||||
If therefore, to love God is to love our neighbour also, (as it appeared, where it is written:
|
||||
"Simon, son of Jonas, lovest thou Me? And he said unto Him: 'Lord, Thou knowest all things, Thou
|
||||
knowest that I love thee.' Jesus saith unto him: 'Feed My sheep'," John xxi. 17), and if "love is
|
||||
the fulfilling of the law" (Rom. xiii. 10), justly doth the Lord say that "on these two
|
||||
commandments hang all the law and the Prophets." And even as when, before this, being
|
||||
interrogated about the Resurrection, He answered them more than they asked, so, now, being
|
||||
interrogated concerning the first and great commandment, He answereth them, of His own accord,
|
||||
touching that second one also, which is little lower than the first, for "the second is like
|
||||
unto it." Herein He would have them understand that it was hatred stirred them up to question
|
||||
Him. For "Charity," saith the Apostle, "envieth not" (1 Cor. xiii. 4).
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,67 @@
|
||||
# Nocturn 3, 18th Sunday after Pentecost. Sourced from Tempora/Pent18-0.txt.
|
||||
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
|
||||
# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 9:1-8, the
|
||||
# healing of the paralytic) skipped; Lectio7-9's homily by St. Peter
|
||||
# Chrysologus is one continuous work, combined.
|
||||
id: post-pentecost-18
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Peter Chrysologus, Archbishop of Ravenna, Sermon 50"
|
||||
text:
|
||||
la: >-
|
||||
Christum in humánis áctibus divína gessísse mystéria, et in rebus visibílibus invisibília
|
||||
exercuísse negótia, léctio hodiérna monstrávit. Ascéndit, inquit, in navículam, et transfretávit,
|
||||
et venit in civitátem suam. Nonne ipse est, qui, fugátis flúctibus, maris profúnda nudávit, ut
|
||||
Israëlíticus pópulus inter stupéntes undas sicco vestígio velut móntium cóncava pertransíret?
|
||||
Nonne hic est, qui Petri pédibus marínos vórtices inclinávit, ut iter líquidum humánis gréssibus
|
||||
sólidum præbéret obséquium.
|
||||
|
||||
|
||||
Et quid est, quod ipse sibi sic maris dénegat servitútem, ut brevíssimi lacus tránsitum sub
|
||||
mercéde náutica transfretáret? Ascéndit, inquit, in navículam, et transfretávit. Et quid mirum,
|
||||
fratres? Christus venit suscípere infirmitátes nostras, et suas nobis conférre virtútes; humána
|
||||
quǽrere, præstáre divína; accípere injúrias, réddere dignitátes; ferre tǽdia, reférre sanitátes:
|
||||
quia médicus, qui non fert infirmitátes, curáre nescit; et qui non fúerit cum infírmo infirmátus,
|
||||
infírmo non potest conférre sanitátem.
|
||||
|
||||
|
||||
Christus ergo, si in suis mansísset virtútibus, commúne cum homínibus nil habéret; et nisi
|
||||
implésset carnis órdinem, carnis in illo esset otiósa suscéptio. Ascéndit, inquit, in navículam,
|
||||
et transfretávit, et venit in civitátem suam. Creátor rerum orbis Dóminus, posteáquam se
|
||||
propter nos nostra angustávit in carne, cœpit habére humánam pátriam, cœpit civitátis Judáicæ
|
||||
esse civis, paréntes habére cœpit paréntum ómnium ipse parens; ut invitáret amor, attráheret
|
||||
cáritas, vincíret afféctio, suadéret humánitas, quos fúgerat dominátio, metus dispérserat, fécerat
|
||||
vis potestátis extórres.
|
||||
en: >-
|
||||
This day's reading hath shown us an instance of how Christ, in those things which He did as Man,
|
||||
worked deep works of God, and by things which were seen wrought things which were not seen. The
|
||||
Evangelist saith Jesus "entered into a ship, and passed over, and came into His Own city." Was
|
||||
not This He Who had once parted the waves hither and thither, and made the dry ground appear at
|
||||
the bottom of the sea, so that His people Israel passed dry-shod between masses of water
|
||||
standing still, as through an hollow glen in a mountain? Was not This He Who made the depths of
|
||||
the sea solid under the feet of Peter, so that the watery path offered a firm way for human
|
||||
footsteps?
|
||||
|
||||
|
||||
Therefore then denied He unto Himself a like service from the sea, but crossed over that narrow
|
||||
lake at the cost of a voyage on shipboard "He entered into a ship, and passed over." What wonder,
|
||||
my brethren: Christ came to take our weakness upon Him, that He might make us partakers of His
|
||||
strength to seek the things of men, that He might give to men the things of God to receive
|
||||
insults, that He might bestow honours to bear weariness, that He might grant rest for the
|
||||
physician that is himself beset by no frailties, knoweth not how to treat the frailties of
|
||||
others, nor he that is not weak with the weak, how to make the weak strong.
|
||||
|
||||
|
||||
Therefore, if Christ had abode still in His strength, He had in no wise been a fellow of men if
|
||||
in Him Flesh had not run the way of flesh, then had it been idle for Him to have taken Flesh at
|
||||
all. "He entered into a ship, and passed over, and came into His Own city." The Lord, the Maker
|
||||
of the world, and of all things that are therein, having been pleased for our sakes to prison
|
||||
Himself in our flesh, began to have an human home, and to be a citizen of a Jewish city Himself
|
||||
the Father of all, to have parents and all, that His love might invite, His charity draw, His
|
||||
tenderness bind, His gentleness persuade them whom His Kingship had scared, His awfulness
|
||||
scattered, and His power terrified out of His dominion.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,71 @@
|
||||
# Nocturn 3, 19th Sunday after Pentecost. Sourced from Tempora/Pent19-0.txt.
|
||||
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
|
||||
# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:1-14, the
|
||||
# marriage feast of the king's son) skipped; Lectio7-9's homily by Pope St.
|
||||
# Gregory the Great is one continuous work, combined.
|
||||
id: post-pentecost-19
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 38 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Sæpe jam me dixísse mémini, quod plerúmque in sancto Evangélio regnum cælórum præsens Ecclésia
|
||||
nominátur: congregátio quippe justórum, regnum cælórum dícitur. Quia enim per prophétam Dóminus
|
||||
dicit: Cælum mihi sedes est; et Sálomon ait: Anima justi sedes sapiéntiæ; Paulus étiam dicit
|
||||
Christum Dei virtútem, et Dei sapiéntiam: líquido collígere debémus, quia si Deus sapiéntia,
|
||||
ánima autem justi, sedes sapiéntiæ, dum cælum dícitur sedes Dei, cælum ergo est ánima justi. Hinc
|
||||
per Psalmístam de sanctis prædicatóribus dícitur: Cæli enárrant glóriam Dei.
|
||||
|
||||
|
||||
Regnum ergo cælórum est Ecclésia justórum: quia dum eórum corda in terra nil ámbiunt, per hoc
|
||||
quod ad supérna suspírant, jam in eis Dóminus quasi in cæléstibus regnat. Dicátur ergo: Símile
|
||||
est regnum cælórum hómini regi, qui fecit núptias fílio suo. Jam intélligit cáritas vestra, quis
|
||||
est iste Rex, Regis fílii pater: ille nimírum, cui Psalmísta ait: Deus judícium tuum Regi da, et
|
||||
justítiam tuam fílio Regis. Qui fecit núptias fílio suo. Tunc enim Deus Pater Deo Fílio suo
|
||||
núptias fecit, quando hunc in útero Vírginis humánæ natúræ conjúnxit, quando Deum ante sǽcula
|
||||
fíeri vóluit hóminem in fine sæculórum.
|
||||
|
||||
|
||||
Sed quia ex duábus persónis fíeri solet ista nuptiális conjúnctio; absit hoc ab intelléctibus
|
||||
nostris, ut persónam Dei et hóminis Redemptóris nostri Jesu Christi, ex duábus persónis credámus
|
||||
unítam. Ex duábus quippe atque in duábus hunc natúris exsístere dícimus; sed ex duábus persónis
|
||||
compósitum credi, ut nefas vitámus. Apértius ergo atque secúrius dici potest, quia in hoc Pater
|
||||
Regi Fílio núptias fecit, quo ei per incarnatiónis mystérium sanctam Ecclésiam sociávit. Uterus
|
||||
autem Genitrícis Vírginis, hujus sponsi thálamus fuit. Unde et Psalmísta dicit: In sole pósuit
|
||||
tabernáculum suum, et ipse tamquam sponsus procédens de thálamo suo.
|
||||
en: >-
|
||||
I remember that I have often said that, in the Holy Gospel, the Church as she now is, is called
|
||||
the kingdom of heaven, for the kingdom of heaven is indeed the assembly of the righteous. The
|
||||
Lord hath said by the mouth of His Prophet: The heaven is My throne (Isa. lxvi. 1). Solomon
|
||||
saith: The throne of wisdom is the soul of the righteous. And Paul saith that Christ is the power
|
||||
of God and the wisdom of God (1 Cor. i. 24). From these passages we may clearly gather that if
|
||||
wisdom be God, and wisdom's throne be the soul of the righteous, and God's throne be the heaven,
|
||||
then the soul of the righteous is heaven. Hence also the Psalmist saith, speaking of holy
|
||||
preachers: The heavens declare the glory of God (xviii. 2).
|
||||
|
||||
|
||||
The kingdom of heaven, therefore, is the Church of the righteous, even of them whose hearts seek
|
||||
not for anything upon earth, but who sigh so continually after the things which are above, that
|
||||
God doth already reign in them as He doth in heaven. Let it then be said, The kingdom of heaven
|
||||
is like unto a certain king, which made a marriage for his son. Ye already understand, my loving
|
||||
friends, who is that Royal Father of a Royal Son. It is indeed no other than He to Whom the
|
||||
Psalmist saith: Give the King thy judgments, O God, and thy righteousness unto the King's son
|
||||
(lxxi. 2). Which made a marriage for his son. God the Father made a marriage for God the Son,
|
||||
when He wedded Him to the manhood in the womb of the Virgin, when He willed that He Who is God
|
||||
before all ages, should in the end of the ages become Man.
|
||||
|
||||
|
||||
The marriage union is the union of two persons, but God forbid that we should imagine that the
|
||||
One Person of our Redeemer Jesus Christ, Who is both God and Man, is formed by a union of an
|
||||
human person with a Divine Person. We profess concerning Him that He is of, and in two natures,
|
||||
but we shrink from the blasphemy of saying that He is compounded of two persons. It will
|
||||
therefore be clearer and safer to say that the marriage which the Father made for His Royal Son
|
||||
was the wedding Him, through the mystery of the Incarnation, to His mystic Bride the Holy Church.
|
||||
The womb of the Maiden Mother was the marriage chamber in which this union took place. Hence it
|
||||
is that the Psalmist saith: In the sun hath He set His tabernacle, Who is as a bridegroom coming
|
||||
out of his chamber (xviii. 6.2).
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,63 @@
|
||||
# Nocturn 3, 20th Sunday after Pentecost. Sourced from Tempora/Pent20-0.txt.
|
||||
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
|
||||
# proper Nocturn 2 in the source). Lectio7 bare incipit (John 4:46-53, the
|
||||
# healing of the nobleman's son) skipped; Lectio7-9's homily by Pope St.
|
||||
# Gregory the Great is one continuous work, combined.
|
||||
id: post-pentecost-20
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 28 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Léctio sancti Evangélii, quam modo, fratres, audístis, expositióne non índiget: sed ne hanc
|
||||
táciti præteriísse videámur, exhortándo pótius quam exponéndo in ea áliquid loquámur. Hoc autem
|
||||
nobis solúmmodo de expositióne vídeo esse requiréndum, cur is, qui ad salútem fílio peténdam
|
||||
vénerat, audívit: Nisi signa et prodígia vidéritis, non créditis. Qui enim salútem fílio quærébat,
|
||||
proculdúbio credébat; neque enim ab eo quǽreret salútem, quem non créderet Salvatórem. Quare
|
||||
ergo dícitur: Nisi signa et prodígia vidéritis, non créditis: qui ante crédidit, quam signa
|
||||
vidéret?
|
||||
|
||||
|
||||
Sed mementóte quid pétiit; et apérte cognoscétis, quia in fide dubitávit. Popóscit namque, ut
|
||||
descénderet et sanáret fílium ejus. Corporálem ergo præséntiam Dómini quærébat, qui per spíritum
|
||||
nusquam déerat. Minus ítaque in illum crédidit, quem non putávit posse salútem dare, nisi
|
||||
præsens esset et córpore. Si enim perfécte credidísset, proculdúbio sciret, quia non esset locus
|
||||
ubi non esset Deus.
|
||||
|
||||
|
||||
Ex magna ergo parte diffísus est, qui virtútem non dedit majestáti, sed præséntiæ corporáli.
|
||||
Salútem ítaque fílio pétiit, et tamen in fide dubitávit; quia eum ad quem vénerat, et poténtem ad
|
||||
curándum crédidit, et tamen moriénti fílio esse abséntem putávit. Sed Dóminus, qui rogátur ut
|
||||
vadat, quia non desit ubi invitátur, índicat: solo jussu salútem réddidit, qui voluntáte ómnia
|
||||
creávit.
|
||||
en: >-
|
||||
My brethren, the passage from the Holy Gospel, which ye have just now heard, standeth in need of
|
||||
no explanation. But lest I should seem to pass the same by in idle silence, I will say somewhat
|
||||
thereon, but that rather by way of exhortation than of explanation. Indeed, there seemeth to me
|
||||
to be but one point which calleth for explanation, and that point is this Wherefore was it that
|
||||
when the nobleman went unto the Lord, and besought Him that He would come down and heal his son,
|
||||
Jesus said unto him: "Except ye see signs and wonders, ye will not believe." The very fact that
|
||||
he had come to beseech Christ to heal his son, putteth it beyond all doubt that this nobleman
|
||||
believed if he had not believed Him to be a Saviour, he would not have asked Him to save his son.
|
||||
Wherefore then said Jesus unto him: "Except ye see signs and wonders, ye will not believe," since
|
||||
he was one who had not seen, and yet had believed?
|
||||
|
||||
|
||||
But bethink you what was his prayer, and then shall ye understand clearly wherein his faith was
|
||||
shaky. He "besought Him that He would come down and heal his son." He asked for the bodily
|
||||
presence of Him Who is spiritually always present everywhere. He believed not therefore enough
|
||||
in Christ, for he thought that He could not heal unless He were bodily present. Had his faith
|
||||
been perfect, he would doubtless have known that God is everywhere.
|
||||
|
||||
|
||||
This was therefore a grievously imperfect faith, in attributing the virtue not to Christ's
|
||||
Majesty, but to His bodily presence. Thus it was that his faith was still unsound, even while he
|
||||
was asking for his son's health. For, though he believed concerning Him unto Whom he came that He
|
||||
was mighty to save, yet he thought also that at that moment He was absent from his dying child.
|
||||
But the Lord, being asked to go, showed that, wherever He is called on, He is there, and being He
|
||||
Who, by a simple act of will, brought all things into being, gave health by a simple command.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,65 @@
|
||||
# Nocturn 3, 21st Sunday after Pentecost. Sourced from Tempora/Pent21-0.txt.
|
||||
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
|
||||
# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 18:23-35, the
|
||||
# unforgiving servant) skipped; Lectio7-9's homily by St. Jerome is one
|
||||
# continuous work, combined.
|
||||
id: post-pentecost-21
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Jerome, Priest, Book 3, Commentary on Matthew 18"
|
||||
text:
|
||||
la: >-
|
||||
Familiáre est Syris, et máxime Palæstínis, ad omnem sermónem suum parábolas júngere: ut quod per
|
||||
simplex præcéptum tenéri ab auditóribus non potest, per similitúdinem exempláque teneátur.
|
||||
Præcépit ítaque Dóminus Petro sub comparatióne regis et dómini, et servi, qui débitor decem
|
||||
míllium talentórum a dómino rogans véniam impetráverat, ut ipse quoque dimíttat consérvis suis
|
||||
minóra peccántibus. Si enim ille rex et dóminus servo debitóri decem míllia talentórum tam
|
||||
fácile dimísit: quanto magis servi consérvis suis debent minóra dimíttere?
|
||||
|
||||
|
||||
Quod ut maniféstius fiat, dicámus sub exémplo. Si quis nostrum commíserit adultérium,
|
||||
homicídium, sacrilégium; majóra crímina decem míllium talentórum rogántibus dimittúntur, si et
|
||||
ipsi dimíttant minóra peccántibus. Sin autem ob factam contuméliam simus implacábiles, et
|
||||
propter amárum verbum pérpetes habeámus discórdias; nonne nobis vidémur recte redigéndi in
|
||||
cárcerem, et sub exémplo óperis nostri hoc ágere, ut majórum nobis delictórum vénia non
|
||||
relaxétur?
|
||||
|
||||
|
||||
Sic et Pater meus cæléstis fáciet vobis, si non remiséritis unusquísque fratri suo de córdibus
|
||||
vestris. Formidolósa senténtia, si juxta nostram mentem senténtia Dei fléctitur, atque mutátur:
|
||||
si parva frátribus non dimíttimus, magna nobis a Deo non dimitténtur. Et quia potest unusquísque
|
||||
dícere: Nihil hábeo contra eum, ipse novit, habet Deum júdicem; non mihi curæ est quid velit
|
||||
ágere, ego ignóvi ei: confírmat senténtiam suam, et omnem simulatiónem fictæ pacis evértit,
|
||||
dicens: Si non remiséritis unusquísque fratri suo de córdibus vestris.
|
||||
en: >-
|
||||
It is a way much in use with the Syrians, and especially with the inhabitants of Palestine, to
|
||||
illustrate their discourse with parables, that what their hearers may not be able to catch so
|
||||
easily when spoken plainly, they may lay hold on by dint of comparisons and examples. Thus it was
|
||||
that the Lord, by an allegory about a Royal master and a servant who owed him ten thousand
|
||||
talents, and who obtained by entreaty forgiveness of the debt, taught Peter how it was his duty
|
||||
to forgive his fellow-servants their comparatively trifling offences. For if that Royal master so
|
||||
readily forgave his servant his debt of ten thousand talents, should not his servants much more
|
||||
forgive lesser debts unto their fellows?
|
||||
|
||||
|
||||
Let put this more clearly, let us take a case. If one of us were to commit adultery, or murder,
|
||||
or sacrilege, our sin, great like a debt of ten thousand talents, would be forgiven us in answer
|
||||
to prayer, if we also from our heart forgive our brethren their trespasses against us. But if we
|
||||
refuse to forgive a slight, and keep up unceasing enmity because of an unkind word, how just doth
|
||||
it appear that we should be cast into prison, and entail on ourselves, by the example of our own
|
||||
deeds, that our great debt should not be forgiven unto us.
|
||||
|
||||
|
||||
"So likewise shall My heavenly Father do also unto you, if ye from your hearts forgive not every
|
||||
one his brother their trespasses." God's awful purpose can be turned and changed but if we will
|
||||
not forgive unto our brethren small things, God will not forgive us great things. And if we
|
||||
forgive them, it must be from our hearts. Any one can say: I have nothing against such-an-one he
|
||||
knoweth what he hath done, and God will judge him for it I do not care what he doeth I have
|
||||
forgiven him. But the Lord maketh His sentence clear, and destroyeth such a mockery of peace as
|
||||
this, where He saith: "So likewise shall My heavenly Father do also unto you, if ye from your
|
||||
hearts forgive not every one his brother their trespasses."
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,69 @@
|
||||
# Nocturn 3, 22nd Sunday after Pentecost. Sourced from Tempora/Pent22-0.txt.
|
||||
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
|
||||
# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:15-21,
|
||||
# "Render unto Caesar") skipped; Lectio7-9's homily by St. Hilary of
|
||||
# Poitiers is one continuous work, combined.
|
||||
id: post-pentecost-22
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Hilary, Bishop of Poitiers, Commentary on Matthew, Canon 23"
|
||||
text:
|
||||
la: >-
|
||||
Frequénter pharisǽi commovéntur, et occasiónem insimulándi eum habére ex prætéritis non possunt.
|
||||
Cádere enim vítium in gesta ejus et dicta non póterat; sed de malítiæ afféctu, in omnem se
|
||||
inquisitiónem reperiúndæ accusatiónis exténdunt. Namque a sǽculi vítiis, atque a superstitiónibus
|
||||
humanárum religiónum, univérsos ad spem regni cæléstis vocábat. Igitur an violáret sǽculi
|
||||
potestátem, de propósitæ interrogatiónis condicióne perténtant; an vidélicet reddi tribútum
|
||||
Cǽsari oportéret.
|
||||
|
||||
|
||||
Qui intérna cognitiónum secréta cognóscens (Deus enim nihil eórum quæ intra hóminem sunt
|
||||
abscónsa, non speculátur) afférri sibi denárium jussit, et quæsívit cujus et inscríptio esset et
|
||||
forma. Pharisǽi respondérunt: Cǽsaris eam esse. Quibus ait: Cǽsari redhibénda esse quæ Cǽsaris
|
||||
sunt; Deo autem reddénda esse, quæ Dei sunt. O plenam miráculi responsiónem, et perféctam dicti
|
||||
cæléstis absolutiónem! Ita ómnia inter contémptum sǽculi, et contuméliam lædéndi Cǽsaris
|
||||
temperávit, ut curis ómnibus et offíciis humánis devótas Deo mentes absólveret, cum Cǽsari quæ
|
||||
ejus essent, reddénda decérnit.
|
||||
|
||||
|
||||
Si enim nihil ejus penes nos reséderit, conditióne reddéndi ei quæ sua sunt, non tenébimur.
|
||||
Porro autem si rebus illíus incubámus, si jure potestátis ejus útimur, et nos tamquam mercenários
|
||||
aliéni patrimónii procuratióni subjícimus; extra querélam injúriæ est, Cǽsari redhibéri quod
|
||||
Cǽsaris est, Deo autem quæ ejus própria, réddere nos oportére, corpus, ánimam, voluntátem. Ab
|
||||
eo enim hæc profécta atque aucta retinémus: proínde condígnum est, ut ei se totum reddant, cui
|
||||
debére se récolunt et oríginem et proféctum.
|
||||
en: >-
|
||||
The Pharisees had oftentimes been put to confusion, and were not able to find any ground to
|
||||
accuse Him out of anything that He had hitherto said or done. His words and works are, of
|
||||
necessity, faultless, but still, from spite, they set themselves to seek in every direction for
|
||||
some cause to accuse Him. He was calling all to turn away from the corruptions of the world, and
|
||||
the superstitious practices of devotion invented by men, and to fix their hopes upon the kingdom
|
||||
of heaven. They therefore arranged a question calculated to entrap Him into an offense against
|
||||
civil government, namely: "Is it lawful to give tribute unto Caesar or not?"
|
||||
|
||||
|
||||
But Jesus perceived their wickedness, for in sooth there is nothing hidden in the heart of man,
|
||||
but what God seeth it, "and said Why tempt ye Me, ye hypocrites? Show Me the tribute-money. And
|
||||
they brought unto Him a penny. And He saith unto them Whose is this image and superscription
|
||||
They say unto Him Caesar's. Then saith He unto them: Render therefore unto Caesar the things
|
||||
which are Caesar's, and unto God the things that are God's." How wonderful is this answer? How
|
||||
perfect the fulfillment of the Divine Law herein prescribed So beautifully doth He here strike
|
||||
the balance between caring not for the things of the world, on the one hand, and the offense of
|
||||
injuring Caesar, on the other, that He proveth the perfect freedom of minds, however devoted to
|
||||
God, to discharge all human cares and duties, by commanding them to render unto Caesar the
|
||||
things which are Caesar's.
|
||||
|
||||
|
||||
If we have nothing which is Caesar's, then we have nothing which we are bound to render unto him.
|
||||
But if we are concerned with the things which are his, if we are entrusted by him with the use of
|
||||
delegated power, if we are subject to him as paid servants to take care of property which is not
|
||||
our own, there can be no dispute but that it is our duty to render unto Caesar the things which
|
||||
are Caesar's. But unto God all of us are bound always to render the things that are God's, that
|
||||
is to say, our body, soul, and will. These are things which we hold from Him, and whereof He is
|
||||
the Author and Maker. It is therefore simply just that they, who acknowledge that they owe to
|
||||
Him their being and creation, should render to Him all that they are.
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,57 @@
|
||||
# Nocturn 3, 23rd Sunday after Pentecost. Sourced from Tempora/Pent23-0.txt.
|
||||
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
|
||||
# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 9:18-26, the
|
||||
# ruler's daughter and the woman with an issue of blood) skipped;
|
||||
# Lectio7-9's homily by St. Jerome is one continuous work, combined.
|
||||
id: post-pentecost-23
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Jerome, Priest, Book 1, Commentary on Matthew 9"
|
||||
text:
|
||||
la: >-
|
||||
Octávum signum est, in quo princeps suscitári póstulat fíliam suam, nolens de mystério veræ
|
||||
circumcisiónis exclúdi: sed subíntrat múlier sánguine fluens, et octávo sanátur loco; ut príncipis
|
||||
fília de hoc exclúsa número, véniat ad nonum, juxta illud quod in Psalmis dícitur: Æthiópia
|
||||
prævéniet manus ejus Deo; et, Cum intráverit plenitúdo géntium, tunc omnis Israël salvus fiet.
|
||||
|
||||
|
||||
Et ecce múlier, quæ sánguinis fluxum patiebátur duódecim annis, accéssit retro, et tétigit
|
||||
fímbriam vestiménti ejus. In Evangélio secúndum Lucam scríbitur, quod príncipis fília duódecim
|
||||
annos habéret ætátis. Nota ergo, quod eo témpore hæc múlier, id est, Géntium pópulus cœ́perit
|
||||
ægrotáre, quo genus Judæórum credíderat. Nisi enim ex comparatióne virtútum, vítium non
|
||||
osténditur.
|
||||
|
||||
|
||||
Hæc autem múlier sánguine fluens, non in domo, non in urbe accédit ad Dóminum, quia juxta legem
|
||||
úrbibus excludebátur; sed in itínere, ambulánte Dómino; ut, dum pergit ad áliam, ália curarétur.
|
||||
Unde dicunt et Apóstoli: Vobis quidem oportébat prædicári verbum Dei: sed quóniam vos judicástis
|
||||
indígnos salúte, transgrédimur ad gentes.
|
||||
en: >-
|
||||
The eighth miracle took place upon the occasion when a certain ruler, desiring not to be kept
|
||||
out of the mystery of the true circumcision, besought Christ to recall his daughter to life. But
|
||||
a woman, which was diseased with an issue of blood, thrust herself in, and her cure occupieth the
|
||||
eighth place, so that the resurrection of the ruler's daughter is postponed and made the ninth in
|
||||
enumeration even as it is written in the Psalms: "Ethiopia shall soon stretch forth her hands
|
||||
unto God" (lxvii. 32). And again: "Blindness in part is happened to Israel, until the fullness of
|
||||
the Gentiles is come in and so all Israel shall be saved" (Rom. xi. 25, 26).
|
||||
|
||||
|
||||
"And, behold, a woman, which was diseased with an issue of blood, twelve years, came behind Him,
|
||||
and touched the hem of His garment." In the Gospel according to Luke (viii. 42) it is written
|
||||
that the ruler's daughter was about twelve years of age. Note therefore that this woman, who
|
||||
typifies the Gentiles, had been diseased for the same time that the Jewish nation, typified by
|
||||
the ruler's daughter, had been living in faith. We see not clearly the hideousness of evil, until
|
||||
we compare it with good.
|
||||
|
||||
|
||||
This woman with the issue of blood came not to the Lord in an house or in a city, for such as she
|
||||
were by the Law banished out of cities (Lev. xv. 25), but in the way, as He walked so that the
|
||||
Lord healed one, even while He was on the road to heal another. Whence also the Apostles said:
|
||||
"It was necessary that the word of God should first have been spoken to you but, seeing ye put it
|
||||
from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts
|
||||
xiii. 46).
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,72 @@
|
||||
# Nocturn 3, 24th (and final, when reached) Sunday after Pentecost. Sourced
|
||||
# from Tempora/Pent24-0.txt. See post-pentecost-02.yml/post-pentecost-12.yml
|
||||
# for sweep method note (no proper Nocturn 2 in the source). Lectio7 bare
|
||||
# incipit (Matt 24:15-35, the abomination of desolation) skipped;
|
||||
# Lectio7-9's homily by St. Jerome is one continuous work, combined. Per
|
||||
# temporal-id.ts's resolvePostPentecost23Plus, this id is used both for the
|
||||
# literal 24th week (when the season runs that long) and as the fixed final
|
||||
# Sunday-of-the-year formulary in overflow years - either way, this is the
|
||||
# content that slot resolves to.
|
||||
id: post-pentecost-24
|
||||
readings:
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Jerome, Priest, Book 4, Commentary on Matthew 24"
|
||||
text:
|
||||
la: >-
|
||||
Quando ad intellegéntiam provocámur, mýsticum monstrátur esse quod dictum est. Légimus autem in
|
||||
Daniéle hoc modo: Et in dimídio hebdómadis auferétur sacrifícium et libámina; et in templo
|
||||
abominátio desolatiónum erit, usque ad consummatiónem témporis, et consummátio dábitur super
|
||||
solitúdinem. De hoc et Apóstolus lóquitur, quod homo iniquitátis, et adversárius elevándus sit
|
||||
contra omne quod dícitur Deus et cólitur; ita ut áudeat stare in templo Dei, et osténdere quod
|
||||
ipse sit Deus: cujus advéntus secúndum operatiónem sátanæ déstruat eos, et ad Dei solitúdinem
|
||||
rédigat, qui se suscéperint.
|
||||
|
||||
|
||||
Potest autem simpliciter aut de Antichristo accipi, aut de imagine Cæsaris, quam Pilátus pósuit
|
||||
in templo, aut de Hadriáni equestri státua, quæ in ipso sancto sanctórum loco usque in præséntem
|
||||
diem stetit. Abominátio quoque secúndum veterem Scripturam idolum nuncupátur; et idcirco additur,
|
||||
desolatiónis, quod in desolato templo atque destructo idolum positum sit.
|
||||
|
||||
|
||||
Abominátio desolatiónis intelligi potest et omne dogma perversum: quod cum vidérimus stare in
|
||||
loco sancto, hoc est in Ecclésia, et se osténdere Deum, debémus fugere de Judæa ad montes, hoc
|
||||
est, dimissa occidénte littera, et Judáica pravitáte, appropinquare móntibus ætérnis, de quibus
|
||||
illúminat mirabíliter Deus; et esse in tecto et in dómate, quo non possint igníta diaboli jácula
|
||||
perveníre, nec descéndere et tóllere aliquid de domo conversatiónis prístinæ, nec quærere quæ
|
||||
retrórsum sunt, sed magis sérere in agro spiritualium Scripturárum, ut fructus capiámus ex eo;
|
||||
nec tóllere álteram túnicam, quam Apóstoli habére prohibentur.
|
||||
en: >-
|
||||
This injunction to whoso readeth, to understand, showeth that there is here something mysterious.
|
||||
In Daniel we read as followeth: "And in the midst of the week the sacrifice and the oblations
|
||||
shall be taken away and in the temple there shall be the abomination of desolation, even until
|
||||
the consummation of the time and a consummation shall be given to the desolation" (ix. 27). It is
|
||||
of this same thing that the Apostle speaketh, when he saith that a man of iniquity, even an
|
||||
adversary, shall be exalted against whatsoever is called God, or is worshipped so that he shall
|
||||
even dare to stand in the temple of God, and to show himself as God whose coming shall, according
|
||||
to the working of Satan, destroy and banish away from God all who shall receive him.
|
||||
|
||||
|
||||
This prophecy may be understood either (first) simply of Antichrist, (secondly) of the statue of
|
||||
Caesar, which Pilate set up in the Temple, or (thirdly) of the statue of Hadrian on horse-back,
|
||||
which hath stood, even until our own day, upon the site of the Holy of Holies. In the Scriptures
|
||||
of the Old Testament "abomination" is a word very often used for an idol, and the farther title
|
||||
"of desolation" is added to identify an idol erected upon the site of the desolate and ruined
|
||||
temple.
|
||||
|
||||
|
||||
But we may also understand by the abomination of desolation, any bad doctrine and when we see
|
||||
such a thing get a standing in the Holy Place, that is, in the Church, and showing itself that it
|
||||
is God, that is, pretending that it is His revealed truth, then will be the time when it will be
|
||||
our duty to flee from Judea into the mountains, that is to say, to leave the letter, which
|
||||
passeth away, and all guise of Jewish superstition, and to hie us unto the everlasting hills,
|
||||
from whence God doth right wondrously cause His light to shine forth (Ps. lxxv. 5). Then will it
|
||||
be our duty to find ourselves under a roof and in an house, wherethrough the fiery darts of the
|
||||
wicked one can never pierce to smite us, and not to come down to take anything out of the house
|
||||
of our old conversation, or to have regard unto those things which are behind but rather to sow
|
||||
in the field of the spiritual Scriptures, that we may reap thereof a bountiful harvest neither to
|
||||
have two coats, that thing forbidden to Apostles (Matth. x. 10).
|
||||
responsory:
|
||||
la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
|
||||
en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
|
||||
status: { la: verified, en: verified }
|
||||
Reference in New Issue
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