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Add July Matins readings for SanctiM-track saints
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13 of July's 18 SanctiM-track saints authored (5 left unsourced,
Common-only). Discovered the Monastic calendar keeps a full Octave of
St. Benedict (Jul 11-18), which explains several dates' SanctiM files
not matching their expected saint. Also hit a translation-misalignment
bug on St. Bonaventure's English source (paragraph boundaries don't
line up with the Latin), worked around with an original translation.
This commit is contained in:
Will Estes
2026-08-17 06:14:00 -04:00
parent 1de62e698d
commit 2cecda3a6e
14 changed files with 1129 additions and 2 deletions
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src/data/propers/nocturn-readings/ss-abdon-and-sennen.yml
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# Matins Nocturn 2 reading for Ss. Abdon and Sennen, Martyrs (Jul 30)
# — SanctiM/07-30.txt inherits the whole day (`@Sancti/07-30`) with no
# Nocturn 2/3 override, so this feast's own proper content is sourced
# from the Tridentine track exactly as for a pre-1955 saint (see
# memory vu-matins-pre1955-saints, vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-30.txt, English/Sancti/07-30.txt.
# Single lesson (simplex-feast Lectio93), one continuous account, no
# responsory given in the source.
id: ss-abdon-and-sennen
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Abdon et Sennen Persæ, Decio imperatóre, accusáti quod córpora Christianórum, quæ
inhumáta projiciebántur, in suo prædio sepelissent, jussu imperatóris comprehendúntur,
et diis jubéntur sacrificare. Quod cum fácere neglígerent, et Jesum Christum Deum
constantíssime prædicarent, tráditos in arctam custódiam, Romam póstea rédiens Decius
vinctos duxit in triumpho. Qui cum in Urbe ad simulacra attracti essent, ea detestáti
conspuérunt. Quam ob rem ursis ac leónibus objecti sunt; quos feræ non audébant
attingere. Demum, gládiis trucidati, colligátis pédibus tracti sunt ante solis
simulacrum. Quorum corpora, clam inde asportata, Quirínus diaconus sepelívit in suis
ædibus.
en: >-
Abdon and Sennen were Persians. In the reign of the Emperor Decius they were accused of
interring, on their own farm, the bodies of Christians, which had been thrown out
unburied. The Emperor commanded them to be arrested and ordered to sacrifice to the
gods. This they refused to do, and persistently preached that Jesus Christ is God,
whereupon they were put into strict confinement. When Decius afterwards returned to
Rome, he had them led in chains in his triumph. Being thus dragged into the city and up
to the idols, they abhorred and spat upon them, for which they were cast to bears and
lions; the beasts were afraid to touch them. They were butchered with the sword, and the
corpses, with their feet bound together, were dragged before the image of the sun.
Thence they were stolen away, and the Deacon Quirinus buried them in his own house.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/ss-seven-brothers-rufina-and-secunda.yml
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# Matins Nocturn 2 readings for the Seven Brothers (sons of St.
# Felicity), and Ss. Rufina and Secunda, Martyrs (Jul 10) —
# SanctiM/07-10b.txt bases `@Sancti/07-10` (the whole day, no Nocturn
# 2/3 override), so this feast's own proper content is sourced from
# the Tridentine track exactly as for a pre-1955 saint (see memory
# vu-matins-pre1955-saints, vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-10.txt, English/Sancti/07-10.txt.
# Lectio4 (the seven brothers), Lectio5 (Rufina and Secunda, a
# genuinely distinct pair of martyrs), and Lectio6 (St. Augustine's
# sermon on their mother, St. Felicity) kept split. No responsory
# given in the source.
id: ss-seven-brothers-rufina-and-secunda
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Septem fratres, fílii sanctæ Felicitátis, Romæ in persecutióne Marci Aurélii Antonini a
Publio præfécto primum blandítiis, deínde terróribus tentati, ut Christo renuntiántes,
deos veneraréntur; et, sua virtúte, et matre hortante, in fidei confessióne
perseverántes, varie necáti sunt. Januarius plumbátis cæsus; Felix et Philippus fustibus
contusi; Silvanus ex altíssimo loco præceps dejéctus est; Alexander, Vitalis et
Martialis cápite plectúntur. Mater eórum quarto post mense eamdem martyrii palmam
consecuta est: illi sexto Idus Julii spíritum Dómino reddidérunt.
en: >-
In the persecution at Rome under Marcus Aurelius Antoninus, there were seven brethren,
sons of the holy woman Felicity, whom the Prefect Publius first essayed to cajole by
kindness, and then to shake by fear, to deny Christ and worship the gods; but, by their
own bravery and the exhortation of their mother, they remained firm in their confession,
and were all put to death in diverse ways. Januarius was lashed to death with whips
loaded with lead; Felix and Philip were beaten to death with cudgels; Silvanus was thrown
over a precipice; Alexander, Vitalis, and Martial were beheaded. Their mother gained the
same palm of martyrdom four months afterwards. The seven Brethren gave up their souls to
God upon the 10th day of July.
status: { la: verified, en: verified }
- nocturn: 2
isGospel: false
text:
la: >-
Rufina et Secunda sorores, vírgines Romanæ, rejecto connubio Armentárii et Verini,
quibus a paréntibus desponsæ fuerant, quod Jesu Christo virginitátem vovissent,
Valeriáno et Gallieno imperatóribus, comprehendúntur. Quas cum nec promissis nec terróre
Juníus præfectus a proposito posset abducere, Rufinam primum virgis cædi jubet; in cujus
verbéribus Secunda judicem sic interpellat: Quid est, quod sorórem meam honore, me
áfficis ignomínia? Jube ambas simul cædi, quæ simul Christum Deum confitemur. Quibus
verbis incénsus judex imperat utramque detrudi in tenebricósum et fœtidum carcerem. Quo
loco statim claríssima luce et suavíssimo odore completo, in ardénte balnei solio
includúntur. Et cum inde étiam integræ evasissent, mox saxo ad collum alligato in
Tiberim projectæ sunt; unde ab Angelo liberátæ, extra Urbem via Aurelia milliario
décimo, cápite plectúntur. Quarum corpora, a Plautilla matrona in ejus prædio sepúlta,
ac póstea in Urbem translata, in basilica Constantiniana prope baptistérium cóndita
sunt.
en: >-
The virgin sisters, Rufina and Secunda, were Romans. Their parents had betrothed them to
Armentarius and Verinus, but they both consecrated their virginity by vow to Christ, and
refused marriage. They were arrested in the reign of the Emperors Valerian and Gallienus.
The Praefect Junius failed to change their minds either by promises or threats, and then
ordered Rufina to be scourged. While the lashing was going on, Secunda said to the Judge:
Why dost thou judge my sister to honour and me to dishonour? Be pleased to whip us both
together, for we both together declare that Christ is God. The Judge was angered at these
words, and ordered them both to a dark and stinking dungeon, but it was presently filled
with a bright light and a sweet savour. They were then shut up in a hot flue of a bath,
but they came forth from it unharmed. Stones were next tied to their necks and they were
cast into the river Tiber, but an Angel delivered them therefrom. In the end they were
beheaded on the Aurelian Way, at the tenth mile-stone from the city. The Lady Plautilla
buried their bodies upon her own farm, but they were afterwards brought into the city,
and laid in the Cathedral Church of the Most Holy Saviour, hard by the Baptistery.
status: { la: verified, en: verified }
- nocturn: 2
isGospel: false
source: "St. Augustine, Bishop of Hippo, Sermon 110 on Various Subjects"
text:
la: >-
Magnum spectaculum, fratres, positum est ante óculos fidei nostræ. Aure audívimus, corde
vídimus optántem matrem ante se finire istam vitam fílios suos, longe contrariis votis
consuetudini humanæ. Omnes enim hómines fílios suos, ex hac vita migrando, præcedere
volunt, non sequi; illa autem optávit posterior mori. Non enim ammitebat fílios, sed
præmittebat; nec intuebátur quam vitam finirent, sed quam inchoarent. Desinébant enim
vivere, ubi quandoque fuerant morituri; et incipiébant vivere, sine fine victuri. Parum
est fuísse spectatricem; miráti sumus potius hortatricem. Fœcundior virtútibus quam
fœtibus: videns certántes, in quibus omnibus ipsa certabat, et in omnibus vincéntibus
ipsa vincebat.
en: >-
Wonderful is the sight, my brethren, which is set before the eyes of our faith. We have
heard with our ears, and we see in our thoughts, a mother, with superhuman love, watching
her sons leaving this life before her. All men would fain depart hence before their
children, but she was ready to die last. Departing from her, they were not lost, but gone
before. And she looked, not to the life they were ending, but to the life they were
beginning. They laid aside a life which must needs end in death, and began that life
wherein they are alive for ever. The least of her work was that she was an on-looker; more
amazing is it, when we remember that she was their exhortress. Her courage was more
fruitful than her womb, and when she saw them contending and conquering, her heart
contended and conquered in each.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/ss-symphorosa-and-seven-sons.yml
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# Matins Nocturn 2 reading for St. Symphorosa and her Seven Sons,
# Martyrs (Jul 18). No genuine SanctiM match: the correct Tridentine
# file is the suffixed `Sancti/07-18o.txt` (the plain `Sancti/07-18.txt`
# is St. Camillus de Lellis instead), and the only SanctiM file for
# this date, `SanctiM/07-18M.txt`, is the final (octave) day of the
# Octave of St. Benedict (Jul 11-18) — neither matches; a missed
# pre-1955-pool candidate rather than a genuine SanctiM case (see
# memory vu-matins-pre1955-saints, vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-18o.txt, English/Sancti/07-18o.txt.
# The file's `Lectio93` is itself the full continuous account (the
# same story as `Lectio2`/`Lectio3` under a different rubric),
# authored as one reading, no genuine internal break — Symphorosa's
# own martyrdom followed immediately by her seven sons'. No responsory
# given in the source.
id: ss-symphorosa-and-seven-sons
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Symphorosa Tiburtina, Getulii Mártyris uxor, ex eo septem fílios péperit, Crescéntium,
Julianum, Nemesium, Primitivum, Justinum, Stacteum, et Eugenium; qui omnes propter
christianæ fidei professiónem una cum matre, Hadriáno imperatóre, comprehénsi sunt.
Quorum pietas, multis variisque tentáta suppliciis, cum stábilis permanéret, mater, quæ
fíliis fidei magistra fúerat, dux eisdem ad martyrium éxstitit. Nam, saxo ad collum
alligato, in profluentem dejícitur: cujus corpus, conquisítum a fratre ejus Eugenio,
sepelítur. Postridie ejus diéi, qui fuit décimo quinto Kalendas Augusti, septem fratres
singuli ad palum alligati, varie sunt interfécti: Crescentio guttur ferro transfígitur;
Juliáno pectus confóditur; Nemesio cor transverberátur; Primitivo trajícitur umbilicus;
Justinus membratim secátur; Stacteus telis confígitur; Eugenius a péctore in duas
partes dividitur. Ita octo hostiæ Deo gratíssimæ sunt immolátæ. Corpora in altíssimam
fóveam projecta sunt via Tiburtina, nono ab Urbe lápide; quæ, póstea Romam translata,
cóndita sunt in ecclésia sancti Angeli in piscina.
en: >-
Symphorosa was a woman of Tivoli, the wife of the martyr Getulius, unto whom she bore
seven sons, named respectively, Crescentius, Julian, Nemesius, Primitivus, Justin,
Stacteus, and Eugene, all of whom were arrested along with their mother, in the reign of
the Emperor Hadrian, for professing the Christian faith. Their love was tried by many
and diverse torments, and their mother who had taught them their religion, was their
leader to martyrdom. A stone was tied round her neck and she was thrown into the river.
Her body was found and buried by her brother Eugene. The next day, being the 18th of
July, the seven brethren were tied each to a stake, and all put to death in diverse
ways. Crescentius was stabbed in the throat, Julian in the breast, Nemesius in the heart,
and Primitivus in the navel. Justin was hacked limb from limb. Stacteus was shot to
death with darts. Eugene was cut into two parts across his breast. Thus were these eight
sacrifices of sweet savour offered up to God. Their bodies were thrown into a deep pit,
on the road between Rome and Tivoli, at the ninth milestone from Rome, but were
afterwards brought to Rome and buried in the Church of the Holy Angel-in-the-Fish-market.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-alexius.yml
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# Matins Nocturn 2 reading for St. Alexius, Confessor (Jul 17). No
# genuine SanctiM match: the SanctiM files for this date,
# `SanctiM/07-17Moct.txt`/`07-17M.txt`, belong respectively to the
# Octave of St. Benedict (Jul 11-18) and to a different saint (St. Leo
# IV) — a missed pre-1955-pool candidate rather than a genuine SanctiM
# case (see memory vu-matins-pre1955-saints, vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-17.txt, English/Sancti/07-17.txt.
# Single lesson (Lectio4 — Lectio5-6 fall back to Common of a
# Confessor, not proper text, so not authored here). No responsory
# given in the source.
id: st-alexius
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Aléxius, Romanórum nobilíssimus, propter exímium Jesu Christi amórem prima nocte
nuptiárum peculiari Dei mónitu relínquens intactam sponsam, illustrium orbis terræ
ecclesiárum peregrinatiónem suscépit. Quibus in itinéribus cum ignotus septémdecim
annos fuísset, aliquándo apud Edessam, Syriæ urbem, per imáginem sanctíssimæ Maríæ
Vírginis, ejus nómine divulgato, inde navi discessit. Ad portum Romanum appulsus, a
patre suo tamquam alienus pauper hospítio accipitur; apud quem, ómnibus incógnitus,
cum decem et septem annos vixísset, relícto scripto sui nóminis, sánguinis, ac totius
vitæ cursus, migrávit in cælum, Innocentio primo summo Pontifice.
en: >-
Alexis was a member of one of the noblest Roman families. Through his exceeding great
love for Jesus Christ, he received a particular command from God to leave his bride
untouched upon his wedding night, and to undertake a pilgrimage to the most famous
Churches of the world. For seventeen years he remained occupied in these journeys and
utterly unknown. At the end of that time, his name was spoken from an image of the most
holy Virgin Mary in the city of Edessa, in Syria, and when he found himself recognised he
took ship from thence. He landed at Porto near Rome, and fared to the house of his own
father, who gave him shelter as a strange beggar. He lived there unrecognised by any for
seventeen years more, and then passed away to heaven, in the time of Pope Innocent I. He
left behind him a writing giving his name, family, and the story of his life.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-anacletus.yml
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# Matins Nocturn 2 reading for St. Anacletus, Pope, Martyr (Jul 13).
# No genuine SanctiM match: the only SanctiM file for this date,
# `SanctiM/07-13Moct.txt`, belongs to the Octave of St. Benedict (Jul
# 11-18 is the Monastic calendar's own octave of its patron's Mar 21
# feast) — a missed pre-1955-pool candidate rather than a genuine
# SanctiM case (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-13.txt, English/Sancti/07-13.txt.
# Lectio4 (Anacletus's own vita) and Lectio5-6 (St. Ambrose's
# exposition of Psalm 118, a genuinely distinct patristic source) kept
# split. No responsory given in the source.
id: st-anacletus
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Anacletus Atheniensis, Trajano imperatore rexit Ecclesiam. Decrevit, ut episcopus a
tribus episcopis, neque a paucioribus consecraretur, et clerici sacris ordinibus
publice a proprio episcopo initiarentur: et ut in Missa, peracta consecratione omnes
communicarent. Beati Petri sepulcrum ornavit, Pontificumque sepulturæ locum attribuit.
Fecit ordinationes duas mense Decembri, quibus creavit presbyteros quinque, diaconos
tres, episcopos sex. Sedit annos novem, menses tres, dies decem. Martyrio coronatus,
sepultus est in Vaticano.
en: >-
Anacletus was an Athenian who governed the Church in the time of the Emperor Trajan. He
ordained that a Bishop should be consecrated by three Bishops and no less, that clerks
should be publicly ordained to Holy Orders by their own Bishop, and that in the Mass,
after the Consecration, all should afterwards Communicate. He adorned the grave of
Blessed Peter, and ordered a place for burying the Popes in. He held two ordinations in
the month of December, wherein he ordained five Priests, three Deacons, and six Bishops.
He sat as Pope nine years, three months, and ten days. He received the crown of his
testimony, and was buried on the Vatican Hill.
status: { la: verified, en: verified }
- nocturn: 2
isGospel: false
source: "St. Ambrose, Bishop of Milan, Exposition of Psalm 118, Sermon 21"
text:
la: >-
Principes persecuti sunt me gratis: et a verbis tuis trepidavit cor meum. Bene hoc
Martyr dicit, quod injuste persecutionum tormenta sustineat: qui nihil rapuerit, nullum
violentus oppresserit, nullius sanguinem fuderit, nullius torum putaverit esse
violandum: qui nihil legibus debeat, et graviora latronum sustinere cogatur supplicia:
qui loquatur juste, et non audiatur: qui loquatur plena salutis, et impugnetur: ut
possit dicere, Cum loquebar illis, impugnabant me gratis. Gratis igitur persecutionem
patitur, qui impugnatur sine crimine; impugnatur quasi noxius, cum sit in tali
confessione laudabilis: impugnatur quasi veneficus, qui in nomine Domini gloriatur, cum
pietas virtutum omnium fundamentum sit.
Vere frustra impugnatur, qui apud impios et infidos impietatis arcessitur, cum fidei
sit magister. Verum qui gratis impugnatur, fortis debet esse et constans, quomodo ergo
subtexuit: Et a verbis tuis trepidavit cor meum? Trepidare infirmitatis est, timoris
atque formidinis. Sed est étiam infirmitas ad salutem, est étiam timor sanctorum.
Timete Dominum omnes sancti ejus: et, Beatus vir, qui timet Dominum. Qua ratione beatus?
Quia in mandatis ejus cupit nimis.
en: >-
Princes have persecuted me without a cause; but my heart standeth in awe of thy word.
These are rightly the words of a martyr, who beareth unjustly the torments of the
persecutors, who hath robbed no man, who hath violently oppressed no man, who hath shed
the blood of no man, who hath imagined to defile the bed of no man, who is debtor to the
laws in nothing, and who is punished more grievously than if he were a robber: who
speaketh righteousness, and there is none that will hear: who speaketh salvation, and all
men fight against him: who is able to say: When I spoke unto them, they fought against me
without a cause. They fight against him without a cause, who can lay no sin to his
charge; they fight against him as an evildoer, who is by their own acknowledgment
righteous: they fight against him as a warlock, who glorieth in the name of the Lord, and
who doeth all things well because he doeth all things for God's sake.
They fight against him in vain who is accused of ungodliness among the ungodly and the
unfaithful, because he teacheth Faith. Verily, him that is fought against without a cause
it behoveth to be strong and patient. Wherefore then saith he: My heart standeth in awe of
thy word? Awe is the mark of the weak, the timid, and the fearful. But there is also a
weakness unto salvation, there is a fear which is an holy fear. O fear the Lord, all ye
His Saints. And again: Blessed is the man that feareth the Lord. And wherefore is he
blessed? Because he delighteth greatly in His commandments.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-anne.yml
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# Matins Nocturn 2 reading for St. Anne, Mother of the B.V.M. (Jul 26)
# — SanctiM/07-26.txt's own Lectio5-8 resolve back to
# `@Sancti/07-26:LectioN` (resliced), so this saint's own proper
# content is sourced from the Tridentine track exactly as for a
# pre-1955 saint (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints). A second SanctiM variant
# (`SanctiM/07-26r.txt`) is its own file for the joint "Ss. Joachim
# and Anne" feast — not needed since the plain suffix already matches
# our target saint.
# web/www/horas/Latin/Sancti/07-26.txt, English/Sancti/07-26.txt.
# Lectio4-6 (St. John of Damascus's sermon) combined into one reading,
# one continuous excerpt. No responsory given in the source.
id: st-anne
readings:
- nocturn: 2
isGospel: false
source: "St. John of Damascus, Sermon 2 on the Nativity of the B.V.M."
text:
la: >-
Propónitur nobis Annæ thálamus, conjugális vitæ simul et virginitátis formam réferens,
illam matris, hanc fíliæ: quarum áltera recens sterilitáte liberáta est, áltera autem
aliquánto post, Christi partum, ad nostræ natúræ conditiónem divíno opifício formátum,
supra natúram est editúra. Mérito ígitur Anna, divíno Spíritu plena, læto hilaríque
ánimo pérsonat: Congaudéte mecum, quæ promissiónis germen ex stérili ventre péperi, ac
benedictiónis fructum ubéribus meis, ut optáveram, nútrio. Sterilitátis mæstítiam,
éxui, ac lætum fecunditátis vestem índui. Congáudeat mecum hódie Anna illa, Phenénnæ
adversária, et novum hoc atque inopinátum miráculum, quod in me gestum est, suo
exémplo concélebret.
Exsúltet Sara, seníli gáudio géstiens, meúmque ab sterilitáte concéptum præfigúrans.
Cóncinant simul stériles et infecúndæ visitatiónem meam, admirábili modo cǽlitus
factam. Dicant item matres omnes hac fecunditáte prǽditæ: Benedíctus, qui orántibus id
quod optábant, largítus est, et fecunditátem stérili dedit, ac felicíssimum illud
germen Vírginis concéssit, quæ Mater Dei secúndum carnem fuit, cujus venter cælum est,
in qua habitávit is qui nullo loco capi potest. Cónsonam his nos quoque ipsi, quæ
vocabátur sterilis nunc autem virgínei thálami mater éxstitit, laudem offerámus.
Dicámus ad eam cum Scriptúra: Quam beáta domus David, ex qua prodiísti, et venter, in
quo Deus sanctificatiónis arcam, hoc est, eam a qua ipse sine semine concéptus est,
fabricávit.
Vere beáta es, ac ter beáta, quæ beatitúdine donátam a Deo infántem, hoc est,
Maríam, nómine quoque ipso magnópere venerándam, peperísti; ex qua Christus vitæ flos
éxstitit, cujus Vírginis et gloriósus fuit ortus, et partus mundo sublímior. Nos quoque,
o beatíssima fémina, tibi gratulámur; étenim nostrum ómnium spem divínitus concéssam,
hoc est, promissiónis fœtum peperísti. Beáta revéra es, et beátus fructus ventris tui.
Piórum autem lingua germen tuum magníficat, ac sermo omnis lætus partum tuum
prǽdicat. Dignum sane quidem, ac máxime dignum est eam laudáre, quæ divína benignitáte
oráculum accépit, ac talem et tantum nobis fructum édidit, ex quo dulcis Jesus pródiit.
en: >-
The home of Anne is set before us, wherein to see an example both of married and of
maiden life, the one in the person of the mother, the other in that of the daughter,
whereof the one hath but now ceased to be barren, and the other is in a little while
destined, beyond the course of nature, to become the Mother of the Messiah by a singular
birth, specially designed by God to build up anew our nature. It is with reason then
that Anne, filled with the Holy Ghost, with joyful and jubilant spirit singeth aloud:
Rejoice with me, for out of my barren womb I have borne the bud of promise, and, as I
have longed, I nourish at my breasts the fruit of benediction. I have laid aside the
mournful garments of barrenness, and put on the joyful raiment of fruitfulness. Let
Hannah the adversary of Peninnah make merry with me, and join with me for fellow-feeling,
in singing of this new and unhoped-for wonder that is wrought in me.
Let Sarah be glad that was joyfully pregnant in her old age, and was a shadow cast
before of my conception that hitherto have been barren. Let all the barren and fruitless
break forth into singing, when they behold in what wondrous wise I have been visited
from heaven. Let all mothers likewise, that like Anne are gifted with fruitfulness, say:
Blessed be He That gave their desire unto them that besought Him, That gave fruitfulness
unto her that was barren, and That granted unto her that from her should bud forth the
joy-bringing Virgin, who, according to the flesh, was Mother of God, and whose womb was a
heaven wherein He dwelt Whom no place can contain. Let us also with them offer our
praises to her that was called barren, but now is become the mother of a maidchild; let
us say unto her in the words of the Scripture: O how blessed is the house of David from
whence thou art sprung, and that womb wherein God hath fashioned the ark of His holiness,
that is, her, by whom He was Himself conceived without man's seed.
Blessed art thou, and thrice blessed, whom God hath so blessed as to make thee to bring
forth, as His own gift, the babe Mary, whose very name is highly honourable, out of whom
Christ, the Flower of life, blossomed, a maiden whose rising is glorious, and whose
delivery is worth more than the world. We also, O woman most blessed, do wish thee joy.
In sooth thou hast brought forth what we have all hoped for, and God hath given us,
namely, the babe of promise. Blessed indeed art thou, and blessed is the fruit of thy
womb. The tongues of all the godly do magnify thine offspring, and every glad word is
spoken concerning her of whom thou art delivered. Meet in truth is it, and most meet to
praise her who received a revelation from the goodness of God, and bore for us such and
so great a fruit, from whom sweet Jesus sprang.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-apollinaris.yml
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# Matins Nocturn 2-3 readings for St. Apollinaris, Bishop, Martyr (Jul
# 23) — SanctiM/07-23.txt inherits the whole day (`@Sancti/07-23`) with
# no Nocturn 2/3 override, so this saint's own vita is sourced from the
# Tridentine track exactly as for a pre-1955 saint (see memory
# vu-matins-pre1955-saints, vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-23.txt, English/Sancti/07-23.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading, one continuous vita,
# no genuine source break.
# Nocturn 3: Lectio7's Gospel citation (Luke 22:24-30) is a bare
# incipit ("Et réliqua") with no full pericope text given, so — per
# the pre-1955 pass's convention of not transcribing bare incipits —
# only the homily portion is authored (not marked isGospel), combined
# with Lectio8-9 as one continuous excerpt of St. Ambrose's commentary.
# No responsory given for either reading.
id: st-apollinaris
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Apollináris cum Príncipe Apostolórum Antiochía Romam venit; a quo, ordinátus epíscopus,
Ravennam ad Christi Dómini Evangélium prædicándum mittitur; ubi, cum ad Christi fidem
plurimos convérteret, captus ab idolórum sacerdótibus gráviter cæsus est. Cumque ipso
orante Bonifatius nobilis vir, qui diu mutus fuerat, loquerétur, ejusque fília immundo
spíritu liberáta esset; íterum est in illum commóta seditio. Itaque virgis cæsus,
ardéntes carbónes nudis pédibus prémere cogitur; quem cum subjéctus ignis nihil
læderet, ejícitur extra urbem.
Is vero latens aliquámdiu cum quibusdam Christiánis, inde profectus est in Æmiliam,
ubi Rufini patricii filiam mortuam ad vitam revocávit; ut proptérea tota Rufini família
in Jesum Christum crederet. Quare veheméntius incénsus præfectus accersit Apollinarem,
et cum eo gravius agit, ut finem fáciat disseminándi in urbe Christi fidem. Cujus cum
Apollináris jussa neglígeret, equuleo cruciátur; in cujus plagas aqua fervens
infúnditur, saxoque os túnditur: mox férreis vinculis constrictus includitur in
carcere. Quarto die impositus in navem, mittitur in exsílium; ac facto naufragio venit
in Mysiam, inde ad ripam Danubii, póstea in Thraciam.
Cum autem in Serápidis templo dæmon se responsa datúrum negaret, dum ibidem Petri
Apóstoli discipulus morarétur; diu conquisítus, invéntus est Apollináris: qui íterum
jubétur navigare. Ita reversus Ravennam, ab iisdem illis idolórum sacerdótibus
accusatus, centurióni custodiendus tráditur; qui, cum occulte Christum cóleret, noctu
Apollinarem dimísit. Re cógnita, satéllites eum persequúntur, et plagis in itinere
confectum, quod mortuum crederent, relinquunt. Quem cum inde Christiáni sustulissent,
septimo die exhortans illos ad fidei constantiam, martyrii glória clarus migrávit e
vita. Cujus corpus prope murum urbis sepúltum est.
en: >-
Apollinaris came from Antioch to Rome with the Prince of the Apostles, and was by him
ordained a Bishop, and sent to Ravenna to preach the Gospel of the Lord Christ. He had
already converted a great number of persons to the Christian Faith, when the idolatrous
priests caught him and gave him a sharp flogging. A second riot was got up against him on
account of one Boniface, a nobleman who had long been dumb, speaking, and his daughter
being delivered from an unclean spirit. On this occasion Apollinaris was flogged again,
and made to walk barefoot over hot embers. The fire did him no harm, and he was expelled
from the city.
Apollinaris lay hid for a while with certain Christians. Thence he went to Emilia, where
he restored to life the dead daughter of the Patrician Rufinus, so that the whole
household of Rufinus might believe in Jesus Christ. This affair greatly incensed the
Praefect, who sent for Apollinaris, and earnestly dealt with him to induce him to cease
spreading the Christian Faith in that city. As Apollinaris paid no heed to the Prefect's
orders, he was tortured on the rack, boiling water poured on his wounds, and his mouth
bruised with a stone, after which he was ironed and cast into prison. On the fourth day
he was put on board a ship and sent into banishment. The ship was wrecked, and he so came
to Mysia, thence to the shores of the Danube, and afterwards into Thrace.
However, the devil in the temple of Serapis declared that he could not give oracles,
while the disciple of the Apostle Peter abode in these parts, and after a long search
Apollinaris was found and commanded again to take ship. Thus he went back to Ravenna,
where he was denounced by the same idolatrous priests as before, and given into the
keeping of a centurion. This centurion was a secret worshipper of Christ, and in the
night he let Apollinaris go. When it became known some of the officers of justice
followed after him, caught him on the road, beat him till they thought he was dead, and
left him. Some Christians took him up, but on the seventh day, still exhorting them to
stand firm in the Faith, he departed this life with the glorious splendour of martyrdom.
His body was buried hard by the wall of the city.
status: { la: verified, en: verified }
- nocturn: 3
isGospel: false
source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Bk. 10 (on Luke 22:24-30)"
text:
la: >-
Regnum Dei non est de hoc mundo. Non ergo æqualitátis hómini ad Deum, sed similitúdinis
æmulátio est. Solus enim Christus est plena imago Dei, propter expressam in se Paternæ
claritúdinis unitátem. Justus autem homo ad imáginem Dei est, si propter imitandam
divinæ conversatiónis similitúdinem mundum hunc Dei cognitióne contemnat,
voluptatesque terrenas verbi perceptióne despíciat, quo álimur in vitam: unde et corpus
Christi édimus, ut vitæ ætérnæ possímus esse participes.
Non enim victus et potus nobis præmii loco spondétur et honoris, sed communicátio
gratiæ cæléstis et vitæ. Neque duodecim throni tamquam áliqua corporalis sunt
receptácula sessiónis. Sed, quia sicut secúndum divinam similitúdinem júdicat Christus
cognitióne cordium, non interrogatióne factórum, virtútem remúnerans, impietatémque
condemnans; ita et Apóstoli in judícium spiritale formántur remuneratióne fidei et
exsecratióne perfidiæ, virtúte errórem redarguéntes, sacrílegos ódio persequéntes.
Convertámur ígitur, et caveámus, ne in perditiónem aliqua inter nos de prælatióne
possit esse contentio. Si enim contendébant Apóstoli, non excusatióni obténditur, sed
cautióni propónitur. Si Petrus aliquándo convértitur, qui ad primam Dómini secutus est
vocem; quis potest dicere, cito se esse conversum? Cave ergo jactantiam, cave sæculum.
Ille enim confírmare jubétur fratres suos, qui dixit: Omnia dimísimus, et secúti sumus
te.
en: >-
My kingdom, our God hath said, is not of this world. Man, then, must strive, not to be
equal with God, but to be like unto God. Christ alone is the full image of God, as being
the brightness of His Father's glory, and the express image of His Person. But the
righteous man is made after the image of God, in so far as, for the sake of following
the example of his God, he, through knowledge of God, setteth no esteem upon this world,
and looketh down upon all carnal motions of the will, through having taken in that Word
whereby we are fed unto life everlasting; and this is the end whereto we eat the Body of
Christ, namely, that we may have eternal life.
The reward which is promised unto us is not meat and drink, but a part in that grace and
that life which come down from heaven. Neither are the twelve thrones to be understood
as meaning chairs for bodies to sit in, but as meaning a dignity like that of God
Himself, wherein they that have left all and followed Christ shall judge as Christ doth,
not by dint of cross-examinations, but by simple knowledge of the heart, rewarding the
good, and condemning the evil. Thus are the Apostles erected into a ghostly tribunal, for
the rewarding of faith and the cursing of unbelief, by their might breaking back errors,
and laying upon blasphemers the just punishment of hatred.
Let us, then, turn about, and look well to it that there be no strife among us, which of
us shall be accounted the greatest. That this strife arose among the Apostles, is not an
excuse but a caution for us. If it was only after a while that Peter was converted —
Peter, who had started up at the first command of the Lord — who can promise himself to
be converted forthwith? Have a care, then, of boasting; have a care of the world. He who
was commanded to strengthen his brethren was he who was able to say, Behold, we have
forsaken all, and have followed thee.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-bonaventure.yml
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# Matins Nocturn 2 reading for St. Bonaventure, Bishop, Confessor,
# Doctor (Jul 14) — SanctiM/07-14.txt inherits the whole day
# (`@Sancti/07-14`) with no Nocturn 2/3 override, so this saint's own
# vita is sourced from the Tridentine track exactly as for a pre-1955
# saint (see memory vu-matins-pre1955-saints, vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-14.txt, English/Sancti/07-14.txt.
# Lectio4-5 combined with `Lectio6_` (itself a same-file indirection
# referenced by `Lectio6`, alongside a separate `Commune/C4a` insertion
# not used here) — all one continuous vita, no genuine source break.
# The reference engine's English translation is misaligned with the
# Latin section boundaries here (its "Lectio5" paragraph actually
# corresponds to Latin `Lectio6_`'s content, including a summary that
# omits the "Sinámus Sanctum pro Sancto laboráre" anecdote entirely) —
# so `en` here is this project's own translation of the full Latin
# text, marked `draft`, rather than a patchwork of misaligned official
# paragraphs. No responsory given in the source.
id: st-bonaventure
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Bonaventúra, Balneorégii in Etrúria natus, a letháli morbo adhuc puer, beáti Francísci
précibus, cujus religióni, si convaluísset, voto matris dicátus fúerat, evásit
incólumis. Itaque adoléscens, fratrum Minórum institútum amplécti vóluit, in quo ad eam
doctrinæ præstántium Alexándro de Ales magístro pervénit, ut séptimo post anno Parísiis
magistérii láuream adéptus, libros Sententiárum públice summa cum laude sit
interpretátus, quos étiam præcláris póstea commentáriis illustrávit. Nec sciéntiæ
solum eruditióne, sed et morum integritáte vitæque innocéntia, humilitáte, mansuetúdine,
terrenárum rerum contémptu et cæléstium desidério mirífice excélluit; dignus plane, qui
tamquam perfectiónis exémplar haberétur, et a beáto Thoma Aquináte, cui summa caritáte
conjúnctus erat, sanctus appellarétur. Is enim, cum sancti Francísci vitam illum
scribéntem comperísset: Sinámus, ait, Sanctum pro Sancto laboráre.
Divíni amóris flamma succénsus, erga Christi Dómini passiónem, quam júgiter
meditabátur, ac Deíparam Vírginem, cui se totum devóverat, singulári ferebátur pietátis
afféctu; quem in áliis étiam verbo et exémplo excitáre, scriptísque opúsculis augére
summópere stúduit. Hinc illa morum suávitas, grátia sermónis et cáritas in omnes effúsa,
qua singulórum ánimos sibi arctíssime devinciébat. Quam ob rem, vix quinque et trigínta
annos natus, Romæ summo ómnium consénsu generális órdinis miníster eléctus est;
susceptúmque munus per duodevigínti annos admirábili prudéntia gessit ac laude
sanctitátis. Plura constítuit regulári disciplínæ et amplificándo órdini utília; quem
una cum áliis ordínibus mendicántibus advérsus obtrectatórum calúmnias felíciter
propugnávit.
Ad Lugdunénse concílium a beáto Gregório décimo accersítus et cardinális epíscopus
Albanénsis creátus, árduis concílii rebus egrégiam navávit óperam; qua et schísmatis
dissídia, compósita sunt, et ecclesiástica dógmata vindicáta. Quibus in labóribus, anno
ætátis suæ quinquagésimo tértio, salútis vero millésimo ducentésimo septuagésimo
quarto, summo ómnium mæróre decéssit, ab univérso concílio, ipso præsénte Románo
Pontífice, fúnere honestátus. Eum Xystus quartus, plúrimis maximísque clarum miráculis,
in Sanctórum númerum rétulit. Multa scripsit, in quibus summam eruditiónem cum pietátis
ardóre conjúngens, lectórem docéndo movet: quare a Xysto quinto Doctóris Seráphici
nómine mérito est insignítus.
en: >-
Bonaventure was born at Bagnoregio in Tuscany. As a boy he fell dangerously ill, and his
mother vowed that if he recovered, he should be dedicated to the religious life of
blessed Francis; he came through unharmed by the prayers of that same Francis. So, as a
young man, he chose to embrace the Institute of the Friars Minor, in which, under his
teacher Alexander of Hales, he attained such excellence in learning that, seven years
later, having taken the laurel of the mastership at Paris, he publicly expounded the
Books of the Sentences with the greatest applause, and later illustrated them with
splendid commentaries. He excelled wonderfully not only in the depth of his learning but
in integrity of character and innocence of life, in humility, gentleness, contempt of
earthly things, and longing for the things of heaven — worthy indeed to be held up as a
pattern of perfection, and to be called a saint even by blessed Thomas Aquinas, to whom
he was joined in the greatest affection. For Thomas, when he found him writing the life
of St. Francis, said: Let us allow a saint to labour for a saint.
Kindled with the flame of divine love, he was borne along by a singular devotion toward
the Passion of the Lord Christ, on which he meditated continually, and toward the
Mother of God, to whom he had wholly devoted himself; and he strove with the greatest
earnestness to stir up this same devotion in others, both by word and example, and to
increase it through his written works. Hence came that sweetness of manner, that grace of
speech, and that charity poured out upon all, by which he bound the hearts of each to
himself most closely. For this reason, when he was scarcely thirty-five years old, he was
chosen at Rome, by the unanimous consent of all, Minister General of the Order; and he
carried out the office he had undertaken for eighteen years with wonderful prudence and
renown for holiness. He established many things useful to regular discipline and to the
enlargement of the Order, which, together with the other mendicant Orders, he
successfully defended against the slanders of its detractors.
Summoned by blessed Gregory X to the Council of Lyons and created Cardinal Bishop of
Albano, he gave outstanding service to the difficult business of the Council, whereby the
discords of schism were settled and the doctrines of the Church vindicated. In the midst
of these labours, in the fifty-third year of his age, in the year of salvation 1274, he
departed this life to the great grief of all, and was honoured with a funeral by the
whole Council, the Roman Pontiff himself being present. Sixtus IV, renowned for very many
and very great miracles, enrolled him among the Saints. He wrote much, in which, joining
the deepest learning with the ardour of devotion, he moves the reader even as he teaches
him; wherefore he was deservedly distinguished by Sixtus V with the title of the Seraphic
Doctor.
status: { la: verified, en: draft }
src/data/propers/nocturn-readings/st-james-the-greater.yml
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# Matins Nocturn 2-3 readings for St. James the Greater, Apostle (Jul
# 25) — SanctiM/07-25.txt's own Lectio5-9 resolve back to
# `@Sancti/07-25:LectioN` (resliced; Lectio4 falls back to Common of
# an Apostle), so this saint's own proper content is sourced from the
# Tridentine track exactly as for a pre-1955 saint (see memory
# vu-matins-pre1955-saints, vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-25.txt, English/Sancti/07-25.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading, one continuous
# account.
# Nocturn 3: Lectio7's Gospel citation (Matt 20:20-23) is a bare
# incipit ("Et réliqua") with no full pericope text given, so — per
# the pre-1955 pass's convention of not transcribing bare incipits —
# only the homily portion is authored (not marked isGospel), a single
# excerpt of St. John Chrysostom's homily. No responsory given for
# either reading.
id: st-james-the-greater
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Jacóbus, Zebedǽi fílius, Joánnis Apóstoli germánus frater, Galilǽus, inter primos
Apóstolos vocátus cum fratre, relíctis patre ac rétibus, secútus est Dóminum, et ambo ab
ipso Jesu Boanérges, id est, tonítrui fílii sunt appelláti. Is unus fuit ex tribus
Apóstolis, quos Salvátor máxime diléxit, et testes esse vóluit suæ transfiguratiónis,
et interésse miráculo cum archisynagógi fíliam a mórtuis excitávit, et adésse cum
secéssit in montem Olivéti, Patrem oratúrus, ántequam a Judǽis comprehenderétur.
Post Jesu Christi ascénsum in cælum, in Judǽa et Samaría ejus divinitátem prǽdicans,
plúrimos ad christiánam fidem perdúxit. Mox in Hispániam proféctus, ibi áliquos ad
Christum convértit; ex quorum número septem póstea epíscopi a beáto Petro ordináti in
Hispániam primi dirécti sunt. Deínde Jerosólymam revérsus, cum inter álios Hermógenem
magum fídei veritáte imbuísset, Heródes Agríppa Cláudio imperatóre ad regnum elátus ut
a Judǽis grátiam iníret, Jacóbum líbere Jesum Christum Deum confiténtem cápitis
condemnávit. Quem cum is, qui eum dúxerat ad tribúnal, fórtiter martýrium subeúntem
vidísset, statim se et ipse Christiánum esse proféssus est.
Ad supplícium cum raperéntur, pétiit ille a Jacóbo véniam; quem Jacóbus osculátus, Pax,
inquit, tibi sit. Itaque utérque est secúri percússus, cum paulo ante Jacóbus
paralýticum sanásset. Corpus ejus póstea Compostéllam translátum est, ubi summa
celebritáte cólitur, conveniéntibus eo religiónis et voti causa ex toto terrárum orbe
peregrínis. Memória ipsíus natális hodiérno die, qui translatiónis dies est, ab
Ecclésia celebrátur, cum ipse circa festum Paschæ, primus Apostolórum Jerosólymis
profúso sánguine testimónium Jesu Christo déderit.
en: >-
James, the Son of Zebedee and brother of the Apostle John, was a Galilean, and with his
brother one of the first of His Apostles whom the Lord called, whileas they were in a
ship with Zebedee their father, mending their nets, and they immediately left the ship,
and their father, and followed Him. And He surnamed them Boanerges, which is, The sons
of thunder. Peter, and James, and John, were the three Apostles whom the Saviour loved
best; them He took and brought up into an high mountain apart, and was transfigured
before them; when He went to the house of the ruler of the synagogue to raise his
daughter from the dead, He suffered no man to follow Him save Peter, and James, and John;
and, at the last, just before the Jews took Him, when He cometh unto a place called
Gethsemane, and saith unto the disciples: Sit ye here, while I go and pray yonder. He took
with Him Peter and the two sons of Zebedee.
After that Jesus Christ was ascended into heaven, James preached how that He was God,
and led many in Judaea and Samaria to the Christian Faith. A while afterward, he went to
Spain, and there he brought some to Christ, of whom seven were afterwards ordained
Bishops by Blessed Peter, and were the first such sent into that country. From Spain
James went back to Jerusalem, where he taught the Faith to diverse persons, and, among
others, to the Magician Hermogenes. Thereupon Herod Agrippa, who had been raised to the
kingdom under the Emperor Claudius, to curry favour with the Jews, condemned James to
death for his firm confession that Jesus Christ is God. The officer who led James to the
judgment-seat, at sight of the courage wherewith he was ready to offer up his testimony,
declared himself also to be a Christian.
As they were being hurried to execution, this man asked pardon of James, and the
Apostle kissed him, saying, Peace be unto thee. James healed a paralytic, and immediately
afterwards both the prisoners were beheaded. The body of the Apostle was afterwards taken
to Compostella, where his grave is very famous. Multitudes of pilgrims from all parts of
the earth betake themselves thither to pray, out of sheer piety or in fulfilment of
vows. The Birthday of James is kept by the Church upon this day, which is that of the
bringing of his body to Compostella. It was about Easter-time that he bore witness to
Jesus Christ with his blood, at Jerusalem, being the first of the Apostles to do so.
status: { la: verified, en: verified }
- nocturn: 3
isGospel: false
source: "St. John Chrysostom, Homily 66 on Matthew (on Matt 20:20-23)"
text:
la: >-
Non turbétur quisquam, si ádeo imperféctos dícimus Apóstolos fuísse; nondum enim
mystérium crucis erat consummátum, nondum grátia Spíritus in corda ipsórum infúsa. Quod
si virtútem ipsórum díscere cupis, quales post datam grátiam Spíritus fúerint,
consídera, et vidébis omnem ab illis pervérsam affectiónem fuísse superátam. Hac enim de
causa eórum modo imperféctio revelátur, ut apérte percípere possis quales súbito per
grátiam effécti fuérunt. Quod ígitur nihil spiritále petébant nec de cælésti regno
quidquam cogitábant, perspícuum est. Sed tamen inspiciámus étiam quómodo accédant et
quid dicant. Vólumus, ínquiunt, ut, quodcúmque petiérimus, fácias nobis. Ad quod
Christus, Quid vultis? respóndit: non ignórans certe, sed ut eos respondére cogat et
ulcus détegat, et ita medicaméntum appónat.
en: >-
Let no man be troubled if we say that the Apostles were still imperfect, for the mystery
of the Cross was not yet finished, the grace of the Spirit had not yet been shed abroad
in their hearts. If thou wilt behold them in their strength, consider them such as they
became after the grace of the Spirit was given them, and thou wilt perceive that they
had trodden under foot every vain desire. This is the cause wherefore their present
imperfection is made known unto us, that is, that thou mayest see how great a change
could be forthwith wrought by grace. But nevertheless let us now look how they came unto
Christ, and what they said. Master, they said, we would that Thou shouldest do for us
whatsoever we shall desire. And He said unto them: What would ye that I should do for
you? not, surely, that He knew not what their wish was, but that He would make them
answer, and so uncover the wound, to lay a plaster upon it.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-john-gualbert.yml
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# Matins Nocturn 2 reading for St. John Gualbert, Abbot (Jul 12). No
# genuine SanctiM match: the only SanctiM file for this date,
# `SanctiM/07-12Moct.txt`, belongs to the Octave of St. Benedict (Jul
# 11-18 is the Monastic calendar's own octave of its patron's Mar 21
# feast) — a missed pre-1955-pool candidate rather than a genuine
# SanctiM case (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-12.txt, English/Sancti/07-12.txt.
# Lectio4-6 combined into one reading, one continuous vita, no genuine
# source break. No responsory given in the source.
id: st-john-gualbert
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Joánnes Gualbertus, Floréntiæ nobili genere ortus, dum patri óbsequens rem militarem
sequitur, Ugo, únicus ejus frater, occíditur a consanguíneo. Quem cum solum et inérmem
sancto Parasceves die Joánnes, armis ac milítibus stipatus, óbvium haberet, ubi néuter
álterum poterat declináre, ob sanctæ crucis reveréntiam, quam homicida supplex, mortem
jamjam subiturus, brácchiis signabat, vitam ei clementer indulget. Hoste in fratrem
recepto, próximum sancti Miniátis templum oratúrus ingréditur, ubi adoratam Crucifixi
imáginem caput sibi fléctere cónspicit. Quo mirábili facto permotus Joánnes, Deo exínde,
étiam invíto patre, militare decernit, atque ibidem propriis sibi mánibus comam
totondit, ac monasticum hábitum índuit: adeoque piis ac religiosis virtútibus brevi
coruscat, ut multis se perfectiónis specimen ac normam præbéret; ita ut, ejusdem loci
abbate defuncto, communi ómnium voto in superiórem eligerétur. At Dei famulus, cupiens
subesse potius quam præesse, ad majora divina voluntáte servatus, ad Camaldulénsis
eremi íncolam Romualdum proficíscitur, a quo cælicum sui institúti vaticinium áccipit;
tum suum ordinem sub regula sancti Benedicti apud Umbrosam vallem instituit.
Deínde, plurimis ad eum ob ejus sanctitátis famam undique convolántibus, una cum iis
in socios adscitis, ad hæreticam et simoníacam pravitátem exstirpandam et apostolicam
fidem propagandam sédulo incumbit, innumera proptérea in se et suis incommoda expertus.
Nam, ut eum ejusque socios adversarii perdant, noctu sancti Salvii cœnóbium repénte
aggrediúntur, templum incendunt, ædes demoliúntur, et mónachos omnes lethali vulnere
sauciant; quos vir Dei único crucis signo incólumes prótinus reddit, et, Petro ejus
mónacho per immensum ardentissimúmque ignem illæso mirabíliter transeúnte, optatam sibi
et suis tranquillitátem óbtinet. Inde simoníacam labem ab Etruria éxpulit, ac in tota
Italia fidem prístinæ integritáti restituit.
Multa fúnditus eréxit monasteria, eademque et alia ædificiis ac regulari observántia
instaurata, sanctis légibus communívit. Ad egénos alendos sacram supelléctilem véndidit:
ad ímprobos coërcendos eleménta sibi famulari conspéxit: ad dæmones comprimendos crucem
quasi ensem adhibuit. Demum abstinentiis, vigiliis, jejuniis, oratiónibus, carnis
maceratiónibus ac senio confectus, dum infirma valetúdine gravarétur, Davídica illa
verba persæpe repetebat: Sitívit ánima mea ad Deum fortem vivum: quando véniam et
apparébo ante fáciem Dei? Jamque morti próximus, convocatos discipulos ad fraternam
concordiam cohortátur, et in brevículo, cui consepeliri vóluit, jussit hæc scribi: Ego
Joánnes credo et confiteor fidem, quam sancti Apóstoli prædicavérunt, et sancti Patres
in quatuor conciliis confirmavérunt. Tandem, triduano Angelórum obsequio dignátus,
septuagesimum octavum annum agens, apud Passinianum, ubi summa veneratióne cólitur,
migrávit ad Dóminum, anno salútis millesimo septuagesimo tertio, quarto Idus Julii.
Quem Cælestinus tertius, innumeris miraculis clarum, in Sanctórum númerum rétulit.
en: >-
John Gualberto was the son of a noble family at Florence. In accordance with the wishes
of his father, he became a soldier. While he was in that profession, his only brother,
Hew, was slain by a cousin. On a certain Good Friday, John, armed and accompanied by
soldiers, met the murderer, alone and defenceless, in a narrow way, where neither could
turn aside. As he was at the point to kill him, the wretch fell on his knees, and
stretched out his arms in the form of the Cross, adjuring him, for the sake of that sign,
to forgive him; and out of reverence for the Cross he had mercy on him and spared his
life. After pardoning his enemy, he went into the Church of St. Minias, which was hard by,
to pray. And there he saw the image of Jesus crucified, which had that day received the
worship of the faithful, bow its head to him. By this miracle John was so moved, that he
laid aside soldiering, even against his father's wishes, cut off his hair with his own
hands, at the Convent of St. Minias, and clad himself in the garb of a monk. In a short
while he so shone with all godly and monkish graces, that he became a pattern of
excellency to many. When the Abbat of that house died, the monks all chose John to
succeed him. But the servant of God desired to obey, more than to command, and, being
kept by God for greater things, he betook himself to one Romuald, a dweller in the
hermitage at Camaldoli. Through Romuald he received a revelation from heaven, and
forthwith founded an Order of his own under the Rule of St. Benedict, in the valley
called Vallombrosa.
Many gathered themselves to him, drawn by the fame of his holy life. Them he took for
his comrades, and laboured earnestly among them to cleanse the Church in those parts from
the pollution of heresy and simony, and spread abroad the Apostolic Faith. He and his had
to fight with almost countless hardships. Certain enemies broke by night into the
monastery of San Salvi, to destroy John and his monks, set the church on fire, pulled down
the huts, and mortally wounded all the monks; but the man of God perfectly healed them
all by the sign of the Cross. One of his monks named Peter also passed unhurt through a
vast and raging fire. At length John and his disciples got the peace which they longed
for. He purged Tuscany of the pollution of simony, and restored the faith throughout all
Italy to its first purity.
He entirely built several monasteries, and furnished them and others with buildings. He
restored in them the strict observance of the Rule, and gave them holy laws. He sold the
furniture of the Church to feed the poor, and found the very elements subject to him to
bend stubborn hearts withal. He used the Cross like a sword to drive out devils. In his
old age, worn out by abstinence, watching, fasts, prayers, and punishing of the flesh, his
strength utterly gave way, and he often repeated the words of David: My soul thirsteth for
God, for the mighty God, for the living God; when shall I come and appear before God? When
he was at the point of death, he gathered his disciples together and exhorted them to
love one another, and, after a little while, ordered the following words to be written
down, which he wished should be buried with him: I, John, do believe and confess that
Faith which the Holy Apostles preached, and which the Holy Fathers have ratified in the
four Councils. At length, at Passignano, where he is held in the highest reverence, after
a vision of angels which lasted three days, he passed away to be with the Lord, upon the
12th day of July, in the 78th year of his own age, and in that of salvation 1073. He is
illustrious for countless miracles, and Celestine III. enrolled his name among those of
the Saints.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-martha.yml
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# Matins Nocturn 2-3 readings for St. Martha, Virgin (Jul 29) —
# SanctiM/07-29.txt's own Lectio5-10 resolve back to
# `@Sancti/07-29:LectioN` (resliced; Lectio2-3 are a Cistercian-rubric
# variant of the same story, not used here), so this saint's own
# proper content is sourced from the Tridentine track exactly as for a
# pre-1955 saint (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-29.txt, English/Sancti/07-29.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading, one continuous
# account.
# Nocturn 3: Lectio7's Gospel citation (Luke 10:38-42) quotes only the
# opening sentence before "Et réliqua", not the full pericope, so —
# per the pre-1955 pass's convention of not transcribing bare incipits
# — only the homily portion is authored (not marked isGospel),
# combined with Lectio8 as one continuous excerpt of St. Augustine's
# homily. No responsory given for either reading.
id: st-martha
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Martha, nobílibus et copiosis paréntibus nata, sed Christi Dómini hospítio clarior,
post ejus ascénsum in cælum, cum fratre, sorore, et Marcella pedíssequa, ac Maximino,
uno ex septuagínta duobus discípulis Christi Dómini, qui totam illam domum
baptizaverat, multisque aliis Christiánis, comprehensa a Judæis, in navem sine velo ac
remigio impónitur, vastissimóque mari ad certum naufragium committitur. Sed navis, Deo
gubernante, salvis ómnibus, Massiliam appulsa est.
Eo miraculo et horum prædicatióne, primum Massilienses, mox Aquenses ac finítimæ
gentes in Christum credidérunt; Lazarusque Massiliensium et Maximinus Aquensium
epíscopus creatur. Magdalena vero, assueta oratióni et pédibus Dómini, ut optima parte
contemplandæ cæléstis beatitúdinis, quam elégerat, fruerétur, in vastam altíssimi
montis spelúncam se cóntulit; ubi trigínta annos vixit, ab omni hóminum consuetúdine
disjuncta, quotidiéque per id tempus ad audiendas cæléstium laudes in altum ab Angelis
elata.
Martha autem, mirábili vitæ sanctitáte et caritate, ómnium Massiliensium ánimis in
sui amórem et admiratiónem adductis, in locum a viris remotum cum aliquot honestíssimis
féminis se recepit; ubi summa cum laude pietátis et prudéntiæ diu vixit, ac demum,
morte sua multo ante prædicta, miraculis clara migrávit ad Dóminum, quarto Kalendas
Augusti. Cujus corpus apud Tarascum magnam habet veneratiónem.
en: >-
Martha was the daughter of noble and wealthy parents, but is best known as having been
the hostess of the Lord Christ. After that He was ascended into heaven, Martha, along
with her brother (Lazarus,) her sister (Mary Magdalene,) her waiting-woman Marcella,
Maximin, who was one of the seventy-two disciples of the Lord Christ, and who had
baptized the whole of the family, and many other Christians, was taken by the Jews, and
turned adrift upon the open sea in a ship without sail or oars, to meet with certain
wreck, but by the governance of God the ship came to land at Marseilles with all safe.
Through this miracle and the preaching of the Saints, the people of Marseilles first,
and then those of Aix, and of the uttermost tribes, believed in Christ, and Lazarus was
made Bishop of Marseilles, and Maximin Bishop of Aix. Mary Magdalene, being altogether
given to prayer and the contemplation of heavenly blessedness, that that good part which
she had chosen might not be taken away from her, withdrew herself to a great cave in an
exceeding high mountain, where she lived for thirty years, utterly cut off from all
conversation with men, and every day during that time carried up by Angels into the air,
to listen to them that dwell in heaven praising God.
Martha, by the wondrous holiness and charity of her life, drew upon herself the love
and wonder of all the inhabitants of Marseilles. She withdrew herself in company with
some other honourable women into a place out of the way of men, where she lived long,
with great praise for godliness and discretion. She foretold her own death long before,
and at last, illustrious for miracles, passed away to be ever with the Lord, upon the
29th day of July. Her body is held in great worship at Tarascon.
status: { la: verified, en: verified }
- nocturn: 3
isGospel: false
source: "St. Augustine, Bishop of Hippo, Sermon 26 on the Words of the Lord (on Luke 10:38-42)"
text:
la: >-
Verba Dómini nostri Jesu Christi, quæ modo ex Evangélio recitáta sunt, ádmonent nos,
esse unum aliquid quo tendámus, quando in hujus sæculi multitúdine laboramus. Téndimus
autem adhuc peregrinántes, nondum manéntes; adhuc in via, nondum in pátria; adhuc
desiderándo, nondum fruéndo. Tamen tendámus, et sine pigrítia et sine intermissióne
tendámus, ut aliquándo perveníre valeamus. Martha et Maria duæ sorores erant, ambæ non
solum carne, sed étiam religióne germanæ; ambæ Dómino adhæsérunt, ambæ Dómino in carne
præsénti concorditer serviérunt.
Suscépit eum Martha, sicut solent súscipi peregrini; sed tamen suscépit famula
Dóminum, ægra Salvatórem, creatura Creatórem. Suscépit autem spíritu pascenda, in carne
pascéndum. Voluit enim Dóminus formam servi accípere, et, accepta forma servi, in illa
pasci a servis, dignatióne, non conditione. Nam et ista dignátio fuit, se præbére
pascéndum. Habebat carnem, in qua esuriret quidem, et sitiret; sed nescítis, quia in
erémo esuriénti Angeli ministrábant? Ergo quod pasci vóluit, pascénti præstitit. Quid
autem mirum, si et de sancto Elía præstitit víduæ, quem prius, corvo ministrante,
pascebat? Numquid pascéndo defécerat, quando ad víduam mittebat? Nequaquam, sed
religiosam víduam, per obsequium exhibitum servo suo, benedicere disponebat.
en: >-
The words of our Lord Jesus Christ which have just been read from the Gospel, give us to
wit that there is one thing toward the which we are making our way, all the while that
we are striving amid the diverse cares of this world. Thitherward we make our way, while
we are still strangers and pilgrims, unpossessed as yet of any abiding city, still on
the journey, not yet come home, still hoping, not yet enjoying. Still thitherward let us
make our way, not slothfully nor by fits and starts, but so that some day we may arrive
thither. Martha and Mary were sisters, not in the flesh only, but also in godliness;
together, they clave unto the Lord; together, with one heart they served the Lord present
in the Flesh.
Martha received Him into her house. It was just as strangers are received, but it was
the handmaiden receiving her Lord, the sick receiving her Saviour, the creature receiving
her Creator. She received Him, to give bodily meat unto Him by Whom she herself was to be
fed unto eternal life. It had been the Lord's will to take upon Him the form of a
servant, to be fed by servants, still out of His good pleasure, not of necessity, and in
that form of a servant which He had taken upon Him. This was His good pleasure, to offer
Himself as a subject for hospitality. He had Flesh, wherein He was sometimes hungered
and thirsty, but know ye not how that, when He was in the desert and was an-hungered,
angels came and ministered unto Him. Himself it was therefore, That gave unto them of
whom He was fain to be fed, the wherewithal. And what wonder is this if we consider how
that holy Elijah, coming from being fed by the ministry of ravens, asked bread of the
widow of Zarephath, and himself gave her the wherewithal to feed him? Had God failed to
feed Elijah when He sent him unto the widow? God forbid. He did so that He might bless
that godly widow for a service rendered unto His servant.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-mary-magdalene.yml
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# Matins Nocturn 2-3 readings for St. Mary Magdalene, Penitent (Jul
# 22) — SanctiM/07-22.txt's own Lectio4-9 resolve back to
# `@Sancti/07-22:LectioN` (resliced), so this saint's own proper
# content is sourced from the Tridentine track exactly as for a
# pre-1955 saint (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-22.txt, English/Sancti/07-22.txt.
#
# Nocturn 2: Lectio4-6 (Pope St. Gregory the Great's homily) combined
# into one reading, one continuous excerpt.
# Nocturn 3: Lectio7's Gospel citation (Luke 7:36-50) is a bare
# incipit ("Et réliqua") with no full pericope text given, so — per
# the pre-1955 pass's convention of not transcribing bare incipits —
# only the homily portion is authored (not marked isGospel), a single
# excerpt of St. Augustine's homily. No responsory given for either
# reading.
id: st-mary-magdalene
readings:
- nocturn: 2
isGospel: false
source: "Pope St. Gregory the Great, Homily 25 on the Gospels"
text:
la: >-
María Magdaléne, quæ fúerat in civitáte peccátrix, amándo veritátem, lavit lácrimis
máculas críminis: et vox Veritátis implétur, qua dícitur: Dimíssa sunt ei peccáta
multa, quia diléxit multum. Quæ enim prius frígida peccándo remánserat, póstmodum
amándo fórtiter ardébat. Quæ a monuménto Dómini, étiam discípulis recedéntibus, non
recedébat. Exquirébat quem non invénerat; flebat inquiréndo, et amóris sui igne
succénsa, ejus, quem ablátum crédidit, ardébat desidério. Unde cóntigit, ut eum sola
tunc vidéret, quæ remánserat ut quǽreret: quia nimírum virtus boni óperis
perseverántia est.
Quæsívit ergo prius, et mínime invénit: perseverávit ut quæreret, unde et cóntigit ut
inveníret: actúmque est, ut desidéria diláta créscerent, et crescéntia cáperent quod
inveníssent. Hinc est enim quod de eódem sponsa Ecclésia in Cánticis canticórum dicit:
In léctulo meo per noctes quæsívi quem díligit ánima mea. Diléctum namque in léctulo
quærimus, quando, in præséntis vitæ aliquántula réquie, Redemptóris nostri desidério
suspirámus. Per noctem quærimus: quia, etsi jam in illo mens vígilat, tamen adhuc óculus
calígat.
Sed, qui diléctum suum non invénit, restat ut surgat, civitátem circúmeat, id est,
sanctam electórum Ecclésiam mente et inquisitióne percúrrat; per vicos eum et platéas
quærat, id est, per angústa et lata gradiéntes aspíciat, ut, si qua inveníre in eis
váleat, ejus vestígia exquírat: quia sunt nonnúlli étiam vitæ sæculáris, qui imitándum
áliquid hábeant de actióne virtútis. Quæréntes autem nos vígiles invéniunt, qui
custódiunt civitátem: quia sancti Patres, qui Ecclésiæ statum custódiunt, bonis nostris
stúdiis occúrrunt, ut suo vel verbo vel scripto nos dóceant. Quos cum páululum
pertransímus, invenímus quem dilígimus: quia Redémptor noster, etsi humilitáte homo
inter hómines, divinitáte tamen super hómines fuit.
en: >-
Mary Magdalen, a woman in the city, which was a sinner, through love of the truth,
washed away in her tears the defilement of her sins, and the words of the Truth are
fulfilled which He spake: Her sins, which are many, are forgiven; for she loved much. She
who had remained chilly in sin, became fiery through love. When even His disciples went
away again unto their own home, Mary still stood without at the sepulchre of Christ,
weeping. She sought Him Whom her soul loved, but she found Him not. She searched for Him
with tears; she yearned with strong desire for Him Who, she believed, had been taken
away. And thus it befell her, that being the only one who had remained to seek Him, she
was the only one that saw Him. It is the truth that the backbone of a good work is
perseverance.
At first when she sought Him, she found Him not; she went on searching, and so it came
to pass that she found Him; and this was so, to the end that her longing might grow in
earnestness, and so in its earnestness might find what it sought. Hence is it that the
Bride in the Song of Songs saith as representing the Church: By night on my bed I sought
him whom my soul loveth. We seek on our bed for Him Whom our soul loveth, when, having got
some little rest in this world, we still sigh for the Presence of our Redeemer; but it is
by night that we so seek Him, for though our mind may be on the alert for Him, yet still
He is hidden from our eyes by the darkness that now is.
But if we find not Him Whom our soul loveth, it remaineth that we should rise and go
about the city, that is, by thought and questioning, go through the holy Church of the
elect; seek Him in the streets, and in the broad ways, that is, walk anxiously looking
about us both in the narrow and the broad places, that if we can, we may find His
footsteps there; for there are some even of those who live for the world, from whom
something may be learnt to be imitated by a godly man. As we thus go wakefully about, the
watchmen, that keep the city, find us; the holy Fathers, who are the watchmen of the
bulwarks of the Church, come to meet our good endeavours, and to teach us either by their
words or by their writings. And it needeth but a little to pass from them, but we find Him
Whom our soul loveth, for albeit our Redeemer in lowliness became a man among men, yet by
right of His Divine Nature He is still above men.
status: { la: verified, en: verified }
- nocturn: 3
isGospel: false
source: "St. Augustine, Bishop of Hippo, Homily 23 (on Luke 7:36-50)"
text:
la: >-
Evangélium cum legerétur, attentíssime audístis; et res gesta narráta atque versáta est
ante óculos cordis vestri. Vidístis enim, non carne, sed mente, Dóminum Jesum Christum
in domo pharisǽi recumbéntem, et ab illo invitátum non fastidiéntem. Vidístis étiam in
civitáte mulíerem famósam, mala útique fama, quæ erat peccátrix, non invitátam
irruísse convívio ubi suus médicus recumbébat, et quæsísse pia impudéntia sanitátem;
írruens, quasi importúna convívio, opportúna benefício. Nóverat enim quanto morbo
laboráret; et illum ad sanándum esse idóneum, ad quem vénerat, sciébat.
en: >-
Ye have listened carefully to the Gospel while it was being read, so that the thing told
hath, as it were, passed before the eyes of your heart. Ye have seen in your mind's eye,
albeit not with bodily sight, the Lord Jesus Christ sitting down to meat in the Pharisee's
house, and not refusing when He is bidden of him. Ye have seen also an infamous woman of
the city, one of utterly bad character, a sinner, thrusting herself in an uninvited
guest, to the banquet where her Healer was sitting, and seeking health at His hands with
godly shamelessness; thrusting herself in eager for mercy, as though eager for the
feast. She knew under what a disease she laboured, and she knew that He unto Whom she
came was mighty to cure it.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-pius-i.yml
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# Matins Nocturn 2 reading for St. Pius I, Pope, Martyr (Jul 11). No
# genuine SanctiM match: the only SanctiM files for this date,
# `SanctiM/07-11M.txt`/`07-11b.txt`, both belong to the Octave of St.
# Benedict (Jul 11-18 is the Monastic calendar's own octave of its
# patron's Mar 21 feast) — a missed pre-1955-pool candidate rather
# than a genuine SanctiM case (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-11.txt, English/Sancti/07-11.txt.
# Single lesson (simplex-feast Lectio93), one continuous account, no
# responsory given in the source.
id: st-pius-i
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Pius, hujus nóminis primus, Aquilejénsis, Ruffini fílius, ex presbytero sanctæ Romanæ
Ecclésiæ Summus Pontifex creátus est, Antonino Pio et Marco Aurelio imperatóribus
augustis. Quinque ordinatiónibus, mense Decembri, episcopos duódecim, octódecim
presbyteros creávit. Exstant nonnulla ab eo præcláre instituta, præsertim ut
Resurréctio Dómini nónnisi die Dominico celebrarétur. Pudentis domum in ecclésiam
mutávit, eamque ob præstantiam supra ceteros titulos, útpote Romani Pontificis
mansiónem, título Pastoris dicávit; et in qua sæpe rem sacram fecit, et multos ad fidem
conversos baptizávit ac in fidelium númerum adscripsit. Dum vero boni pastoris munus
obiret, fuso pro suis ovibus et summo pastore Christo sánguine, martyrio coronátus est
quinto Idus Julii, ac sepúltus in Vaticano.
en: >-
Pius I., the son of Rufinus, was from Aquilia, and was a Priest of the holy Roman
Church when he was made Supreme Pontiff, he lived under the Emperors Antoninus Pius and
Marcus Aurelius, he held five ordinations in the month of December, wherein he ordained
twelve Bishops and eighteen Priests. There remain several eminent ordinances of his,
notably that which ruleth that the Resurrection of the Lord be not observed upon any day
of the week save the Lord's Day. He turned the house of Pudens into a church, and on
account of its eminence above the other churches, as being that where the Bishop of Rome
dwelt, he dedicated it under the name of the Shepherd. Here he often celebrated, and
baptized and numbered among the faithful many converts to the faith. While he strove to do
the work of a good shepherd he shed his blood for his sheep, and for the chief Shepherd
Christ. He was crowned with martyrdom upon the 11th day of July, and buried upon the
Vatican Hill.
status: { la: verified, en: verified }